The Cabletow

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Part of The Cabletow

Title: The Cabletow
Issue Date: Volume XLIV (Issue No.9) September 1968
Year: 1968
Language: English
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extracted text: OFFICIAL ORGAN OF GRAND LODGE/OF THE PHILIPPES Stye (Uabletmu VOL. XLIV ollw (tfablrtoui > September 1968 Published monthly by the Cabletow, Inc. in the interest of the Grend Lodge of the Phil ippines Office of Publication: 1440 San Marcelino, Manila D-406. Re-entered as second class mail matter at the Manila Post Office on June 16, 1962. Subscription — P3.00 a year in the Philippines. Foreign: US $1.30 a year — P .35 a copy in the Philippines. Foreign: US $0.15 a copy. STAFF, THE CABLETOW MAGAZINE MW RAYMOND E. WILMARTH, PGM OFFICERS, THE CABLETOW, INC. RAYMOND E. WILMARTH WB NESTORIO B. MELOCOTON, PM Managing Editor WB JOSE EDRAL1N RACELA, PM Advertising & Circulation Manager M AC AR IO C. NAVIA CONTRIBUTORS: RW MANUEL M. CRUDO VW AURELIO I. CORCUERA WB CALIXTO B. ANTONIO WB AGUSTIN I GALANG WP. EUGENIO PADUA BRO. PROSPERO PAJARILLAGA VW LORENZO N. TALATALA JUAN C. NABONG, JR. OSCAR L. FUNG NESTORIO B. MELOCOTON Business Manager DIRECTORS: MANUAL M. CRUDO JOSE E. RACELA FDGAR L. SHEPLEY WILLIAM C. COUNCELL DAMASO C TRIA PEDRO R. FRANCISCO IN THIS ISSUE GRAND MASTER’S MESSAGE EDITORIAL .......................... UNDERSTANDING ECUMFNISM CAUTIONS IN ECUMENISM . . OFFICIAL SECTION .............................. HISTORY OF BULUSAN LODGE NO. 38 ISLAM AND MOHAMMEDANISM . . GRAVEL & SAND ............ HAPMONY IN SYMBOLISM THE JODERAS SECTION GRAND LODGE NEWS ........ Bro. Conrado C. Pabillo 3 MW Dvzight L. Snrlh, PGM 5 WB Sotero Escandor, Sr., PM 7 Bro Irineo D. Benavides 9 .................................... NBM 1 I VW Lorenzo Ta' >rala, DDGM 13 17 PITAK PILIPINO WB Agustin L. Galang, PM 26 ADVICE TO A BORED YOUNG MAN 28 OUR MASONIC LAW BOOK The Constitution of the Grand Lodge of the Philippines was written for the purpose of establishing a standard by which all Masons, Lodges, Masonic activities and Masonic conduct are controlled in this Jurisdiction. It contains all the information a Mason needs to have to conduct himself properly under any circumstances or condi tions and defines his obligations in clear detail. Why is if then ignored? We are having entirely too many infractions of our Laws and Regulations, and nearly all are attributable to ignorance of the contents of our Masonic Law Book. The pit falls for a Mason who is unacquainted with all the requirements of conduct and obligations are many, and can result in great embarrassment to himself, his own and other Lodges, and most of all, his Grand Lodge. All Masons, therefore, shozild take the time and make a serious effort to acquaint (or re-acquaint) themselves with the Masonic Law without further procrastination. I would advise all Lodges to tender to every newly-raised Master Mason, at the completion of the ceremony, a copy of the Constitution, that he may start off on the right foot and conduct himself creditably and with dignity to himself and his Lodge. JOSEPH E. SCHON Grand Master SEPTEMBER, 1968 IDEAS AND ACTS As in most associations, aggrupations, conglomerations, there are enough ideas in the Craft to run it smoothly and progressively for the next one hundred years. We do not need them really now, but they keep coming from all quarters in an unending stream. The Cabletow is in a way responsible for the abundance of ideas even now in its archives, after having been in publication in the last forty-four years. But, there is no stopping of ideas. So, let them come. They are welcome as usual The greater need at the moment is for the ideas to be translated into action. Let there be more of this. Greater is the need for more action and less talk. It is a safe bet that officers in the Lodge who act are more effective than those who think and talk and rarely put their thoughts and ideas into action. Where a Lodge thinks that it has accomplished everything, that Lodge is on the throes of death. Strange as it may seem, many of our Lodges, big and small, are dead. Granted: they hold meetings, they have family reunions, etc., etc. They are not living, they are just existing. WB Rizal, in his famous lecture on Masonry, mentioned about a stone lying alone on a field as useless; but once it is picked up and used in a building, it is useful in that it performs it function of helping support the building. A Lodge which exists in a town, going the even tenor of its ways, not breathing the needs and aspirations of the people of that town, is there •nly in geography. One could wish it is there In life. A 'William^ With Ambassador & Bro. G. Men nen Williams as guest, Manila Lodge No. 1 held its Ladies’ Night on Sep tember 3, 1968 at the Scottish Rite Temple at 8:00 PM. Earlier, the Lodge met for its stated meeting in the Blue Room. The hour of fellowship was wellattended at the social hall where the brethren and their ladies enjoyed singing together as well as hearing songs sung by the Scottish Rite Chorale and the Ladies of Melody. They also enjoyed the introductions made by WB Gonzales who inter spersed them with appropriate asides o£ "Mtetcila Ho. I First to speak that evening was VWB William C. Councell, Grand Orator of the Grand Lodge and Mas ter of Manila No. 1, who spoke words of welcome to the guests. Next to speak was MW Joseph E. Schon. Grand Master, who recalled that Ma nila No. 1, in 1900 known as Manila No. 342 under the Grand Lodge of California, was the moving spirit be hind the organization of the Grand Lodge of the Philippines in 1912. MW Schon stressed the fact that the present Grand Lodge, with some 150 working Lodges, is the biggest Turn to pogo 91 The Cabletow A time to speak . . . Bro. Conrado C. Pabillo (33) Its philosophy traceable to the spi ritual beliefs of the earliest forebears of Adam and Eve and its organisa tion historically linked to the build ing of King Solomon’s Temple at Mt. Moriah, Jerusalem, Masonry can claim to be the oldest fraternal or ganization for men. But, ironically, it is one of the least understood and, perhaps, the most misunderstood. This irony has hurt the Order. Philippine Masons have been hurt the most because the different Papal Encyclicals which excluded them from the Eucharistic Communion in fluence the predominantly Catholic population to be antagonistic towards them. It is only in the last five years that Philippine Masons have a respite from this arittude due to the liberality of Pope John XXIII and Pope Paul VI — which began with the ecumenical movement of the former. The Philippine Grand Lodge did right in taking advantage of this pe riod of open-mindedness, on the part of the Vatican, by encouraging dia logues, discourses, associations, and fraternizations with Catholic organi zations and leaders. Likewise, Past Grand Master William Quasha did a worthy service when he directly and personally communicated with the Vatican in behalf of Filipino Ca tholic Masons. Every Mason in the Philippine Jurisdiction should not miss this opportunity to project a favorable picture of Freemasonry in order that non-Masons may be more informed about this Fraternity; that Catholics may better understand its objectives; and, that the Philippine Catholic hierarchy may lend a more receptive ear to its request for the UNDERSTANDING ECUMENISM i lifting of the Papal condemnations against Freemasonry. In group discussions, private ex changes of opinions, or when called upon to present the side of Free masonry, it may help to be wellinformed on various related subjects. The following food for thought seek to serve as a guide in this regard. INITIALLY, two things about Catholicism must be recognized: 1) the observation that Philippine Roman Catholicism has virtually ceased to be missionary, and 2) the fact that iay Catholics are not free to make interpretations about Chris tianity — the “magisterium” or teach ing authorities of the Church do it for them. The first brings the reali zation that the burden of obtaining 'rescript” from the Papal bans rests primarily with Philippine Masons in asmuch as the Church, not much in terested any more in gaining converts, is not expected to voluntarily nave the way for the re-admission of Catholic Masons into the “Community of the Church”. The second focuses atten tion on the need to revise atti’ude to wards Catholics — instead of the usual recriminations ranging from the charge of bigotry to fanaticism, there should be understanding and accep tance of a Catholic’s faith. This doc trine of unquestioning acquiescense to what the Church says, having wea thered the splinter of Christianity in to two — the Church of Rome and the Church of Constantinople in 1054, the division into Protestantism offi cially started by Martin Luther on October 31, 1517, the secession of the Church of England in 1534. and the Renaissance Movement of the Tum to n»xt page SEPTEMBER, 1968 14th and 15th centuries, will not be changed. If Masons want the Ca tholics to understand them, the for mer must first understand the latter. SECONDLY, for Philippine Ma sons to utilize the ecumenical move ment as a means to their, ends, they must fully know the meaning and application of the term "ecumenical movement". This term has two senses: the ecclesiastical and the non-ecclcsiastical. The generally accepted mean ing is the ecclesiastical which refers to the call for unity of all Chris tians of different religious persua sions and denominations, the lessknown, because it seldom appears in the smaller and abridged dictionaries, is the non-ecclesiastical sense which means liberality, tolerance, and world wide acceptance. In seeking rapproachement with the Church by in voking “ecumenicity”. Masons may do veil to qualify "ecumenicity” as referring to the non-ecclesiastical sense; otherwise, they may fall 'ihto an embarrassing acceptance that Free masonry is a form of religion. THIRDLY, it is to their advan tage if Masons possess wider ideas about Papal Encyclicals because even while the different Papal Encyclicals from Pope Clement XII to Pope Leo XIII were the bane of Freemasonry, it is in knowing the nature and breadth of Encyclicals that Freema sonry, Philippine Masonry that is, may find justice for its cause. The nature of Encyclicals is such that they are only circularized after a thorough study by a commission of experts leafing through documents and other evidences. Their breadth are for definite moments of history, in response to contemporary situa tions, and for specific areas. It may be concluded, therefore, that Masons will be uselessly “bark ing at the wrong tree” if, in the es pousal of their cause, they continue to insist that the different Papal bans against Freemasonry are without ba sis in fact — there were. It will be more productive of satisfactory re sults if “briefs” from these Papal bans may be based on the breadth of such Encyclicals and Constitutions That they are for definite moments of history make them subject for re view — thus the ban started by Pope Clement XII was confirmed, re-affirmed, or ratified by other Popes, in their times, notably by Be nedict XIV, Pius VII. Leo XII, Pius VIII, Gregory XVI, and Pius IX and liberalized by Paul VI — thence making tenable the Philippine Ma sonry’s position on the rescripts. Un der the concept of "response to con temporary situations”, Philippine Ma sonry’s claims can be supported by the great differences in the socio political atmospheres between today’s and those of the 18th and 19th cen turies when the bloody emancipatory struggles throughout the world con tributed immensely to the issuance of Encyclicals against Freemasonry. The present situation docs not create any climate which can be inimical to the relationship between Freemason ry and the Church. While the condemnation of Free masonry from the Seat of Episcopal Powers is comprehensive, yet some declarations from Rome were selec tive — witness the declaration by Pope Leo XIII against the Masons of Italy only and that by Pope Pau) VI for the Masons of England and the United States only. This gives hope to Philippine Masonry that its case may be treated separately from those of other Masonic Jurisdictions. FOURTHLY, a fuller grasp of the histories of Masonry in general and of Philippine Masonry in parti cular will enlighten more the cynics in the Philippine Freemasonry's de sire for communion with the Church. Torn pts« 17 The Ceblefow A time to think . . . MW Dwight L. Smith. PGM Grand Lodge of Indiana It is too early to evaluate the Va tican announcements of March 11 and March 17, 1968—the first sta ting that members of the Roman Catholic Church are now free to pe tition lodges of Freemasons and re ceive the degrees without threat of excommunication, the second deny ing the first. The easy course for a Masonic edi tor to pursue at this time would be to say nothing at all, or to repeat sugar-coated platitudes which would be the equivalent of nothing. But the turn of events in ecumenical re lationships will pose some problems for Freemasons and Catholics alike. Those problems will not go away. A .Masonic editor is not worth his salt unless he faces those problems—not with idealism alone, but with ideal ism tempered with realism. While all Masons of goodwill are gratified at the new spirit of tolera tion, understanding and friendship, many have looked upon the rapproachement with misgivings. Here and there thoughtful Masonic leaders have issued words of caution. That is as it should be. For anyone fa miliar with history is aware of the dangers inherent in the American tendency to move from one extreme to another. Tt is equally important that both Masons and Catholics know — and renumber—that members of the Cath olic faith never have been debarred from petitioning for the degrees of Freemasonry. The ban has come from without, and not from within the Masonic Fraternity. Eventually, Roman Catholics will he petitioning lodges for the degrees. There will be misunderstanding and SEPTEMBER, 1968 CAUTIONS IN ECUMENISM • heartaches, perhaps divisions within lodges and controversies between members of the Craft. We may find that no old problems have been solved, but that many new ones have been created. It is a time to stand steady—a time for calmness and mature think ing. To make haste slowly, in this instance, is the part of wisdom. It also behooves every Mason to practice the virtues of silence and circumspection. Sacraments made by some of our Brethren without thinking, and quoted in the public press, have been shocking in their inaccuracy and irresponsibility. For the present, it would seem to me that our Masonic leadership on lodge level and Grand Lodge level alike, and every individual Free mason. should keep in mind cer tain fundamentals: *F.very petition for the degrees of Freemasonry must stand on its own merits. Every Master Mason has I he undisputed right to cast a vote for election or rejection as he, in his consc’ence. deems for the best inte rests of the Craft. Whether unwar ranted discrimination is reflected in the vote of a Master Mason is not for the rest of us to say. We have no right to sit in judgment on the decision of any Mason at the ballot box. I would hope that every peti tion from a Roman Catholic might he treated as all other petitions, with neither discrimination nor undue preference bv reason of religious be lief alone. That is the wav it should be, but many years may pass before the denunciations of more than two centuries are forgotten. Our Cath olic friends must keep these facts in mind. Tuiji to pkgo 16 OFFICIAL SECTION Circular No. 1 Series of 1968 — SCHON To all Masters, Wardens, Officers and Members of Subordinate Lodges Subject-. MASONIC RECOGNITION Greetings: There have been persistent reports of strong and aggressive moves on the part of members of a certain clandestine group, to establish contact with some of our individual members and with some of our Lodges for purposes as yet obscure. Sa that all Lodges and members within the Jurisdiction of this Grand Lodge of the Philippines, F. & A. M., may be reminded as to their conduct and obliga tions in dealing witn this and/or any situation pertaining to Masonic intercourse with Clandestine Lodges or members, Paragraph 188, Section 15, under Article III on page 27 of our Constitution is hereunder quoted: — “No Lodge shall recognize any Body, purporting to be a Masonic Lodge, unless that Body is a subordinate Lodge of a Grand Lodge with which the Grand Lodge of the Philippines has fraternal relations; nor shall any Lodge, or any member thereof, admit or hold Masonic inter course with a member of an unrecognized Body, with an expelled or suspended Mason, with an illegal Lodge, with any person who has re ceived degrees therein or is a -member thereof, nor with any Mason not acknowledged as such by this Grand Lodge, or recognize as a Mason any person who, being at the time a resident of the Philippines, has received, or claims to have received, the degrees of Masonry from any source beyond the jurisdiction of this Grand Lodge, without the proper permission, until the Lodge nearest his place of residence shall have received him as member. The proper permission above mentioned may ONLY be given by the Lodge nearest his place of residence and in the manner necessary for an election to receive the degrees.’’ I must stress that the above provisions of our Constitution are clear, and that no equivocation, modification or misinterpretation thereof can be tolerated. In identifying a man as a regular Mason, no examination in signs, grips, words or Masonic dialogue must even be attempted until an inspection of his dues card is made. No regular Mason will ever object to furnishing this factual evidence which establishes the name of his Lodge, and whether he is in good standing. If his Lodge, thus established, is not one of our own, or from outside of our jurisdiction, the matter of whether or not it is a recognized Lodge must be veri fied from the yearly publication of the Masonic “List of Lodges” if this is at hand, or by making inquiry from the Grand Lodge. Under no circumstances must it ever be PRESUMED that the Lodge is a regular Lodge — it must be verified. This Circular shall be immediately posted on the Bulletin Board of each Lodge and in other prominent places within the Building, and will be read in open Lodge at the stated meeting next following its receipt, and that fact shall be mentioned in the minutes. ATTEST: Fraternally yours, (Sgd.) ESTEBAN MUNARRIZ, PGM (Sgd.) JOSEPH E. SCHON Grand Secretary Grand Master Manila, August 30, 1968 6 The Cabletow Lodge history WB Sotero Escandor, Sr., PM • BULUSAN LODGE #38 As we celebrate this year, 1967, the GOLDEN ANNIVERSARY of Bulusan I-odge No. 38, we pause to recall its colorful history, and pay high tribute to the brethren who conceived its organization and guided its destiny, especially during its dark and critical days. Like all others, which have gone through a long life of existence as this, the Lodge has experienced momentous events — sometimes glorious, sometimes gloomy - as will be seen in the following narration jf its brief history. r'lanninfj and organisation on board i steamship. The later part of the year 1916, signaled the birth of BU LUSAN Lodge No. 38. From scan ty personal records made available by surviving old-time original mem bers of the Lodge, pieced together, and the valuable information pre served in their retentive memories, it appears that sometime in the later part of 1916, a handful of brethren in Sorsogon province, most of them transients, under the dynamic leader ship of the late WB Aurelio Diokno, held its organizational meetings on board the SS BATANGUEnO at the port of Sorsogon. The SS BA TANGUENO was then plying be tween Manila and Sorsogon under the command of WB Diokno, then Cap tain of the ship. Plans were laid out. and after several meetings, a name derived from the famous Bulu san volcano was adopted, a petition to constitute the Lodge was prepared and submitted to the MW Grand Lodge of the Philippine Islands, which was given due course. The Charter. In February 1917, permanent charter was issued under the seal of the MW Grand Lodge, signed by the MW Grand Master and SEPTEMBER, 1968 < irand Secretary. Bulusan Lodge No. 38 thus became regularly organized, naming therein the three principal officers of the Lodge to wit: Worship Master .... WB Aurelio Diokno Senior Warden ... Bro. Bernabe Flores Junior Warden WW Bro. Pedro Paguia The above-named officers have al ready obeyed their respective sum monses from above, to continue their labours in the Celestial Lodge. Bro Alfonso Escudero, one of the sur viving charter members today, was named Secretary-Treasurer. Place of meetings. The Lodge was born without a home, so that the first problem of the brethren was to locate a place where they could hold their meetings. Initially, arrange ments were made and permission was secured to meet in one of the rooms of the old Provincial High School building, wherein the Provincial Gov ernment of Sorsogon, including the Division Superintendent of schools held offices. Soon, enthusiasm was generated and membership increased The place, within a short time, be came inadequate to accommodate all its members, equipment, jewels, tools, records and paraphernalia. Through the efforts of WB Jose de Vera, the Lodge was tranferred to a rented room at the upper portion of the Ynchausti building located at what is now the Magsaysay street oppo site the present PC compound. The Lodge continued to meet at this new location up to the outbreak of World War II. Lodge in distress, hopes dimmed. During the liberation of the Province Turn to next p«o» 7 of Sorsogon, in March 1945 however, the building housing Bulusan Lodge No. 38 was competely burned to ashes. All records, books, imple ments, jewels, paraphernalia, equip ment and all other properties of the Lodge were lost in the fire which razed the whole town of Sorsogon. Ry this time, also, as a consequence of. the war. some brothers died and transients and sojourners have re turned to their respective provinces for safety. The few remaining bre thren were helpless, without a Lodge, with nothing belonging to the Lodge in their possession with which to continue their labours. Soon some brethren became inactive, neglected to pay their dues and never showed up during meetings. The number of active members then, were barely enough to constitute a quorum dur ing meetings, so that many a time the Lodge could not meet. Were it not for the self-sacrifice and true ma sonic spirit of a few brethren, who sacrificed and went out of their way to save the Lodge, there can be no doubt that Bulusan Lodge No. 38 would have died a natural death. The history of Bulusan Lodge No. 3S, will be incomplete and meaningless to say the least, without mentioning therein the sacrifices and heroic ef forts of the late WB Maximo Berina, with the able assistance of WB Sotero Escandor, Sr., the late WB Leon Fajardo, WB Emiliano Vida, the late WB Juan Lopez, the late Bro. Juan Escultura and the late Bro. Pio Labitag, all Past Masters, ex cept fhe last two named, who were the true pillars of Bulusan Lodge No. 38. during the passing of a real crisis. This group was later on re inforced bv another group of devoted brethren in the persons ot WB Estanislao Gabarda, WB Rafael Ramos, WB Luis Duka and still later, by 'WB Lorenzo N Talatala’, also all Past Masters, through whose con sorted efforts, brought the Lodge to real active life once more — as enduring as the volcano from which the name of the Lodge was derived. Days of progress. With the untir ing, strong support, and morale boosting of the brethren from other Bicol Lodges — Camarines Norte No. 107, Mayon No. 61 and Isarog No. 33, Bulusan No. 38 once more rose "on its feet” in the year 1961, and well nigh in its days of real progress by the middle of 1962 to this date. It was in 1962 through 1963 when membership of the Lodge swelled to unprecedented number and it was during these “days of prog ress” when a Masonic Cemetery was inaugurated through the benevolence of WB and Mrs. Estanislao Gabar da. and the heirs of the late Bro. Pio Labitag who magnanimously donated the cemetry site to the Lodge. To them the brethren of Bulusan Lodge No. 38 will forever be grate ful. The Lodge suffered another calam ity. At rhe time when the Lodge was teeming with activity, another calamitous fire hit Sorsogon on Aug. 18, 1966, which rendered several brethren homeless and destitute. The Lodge hall, housed at the Chinese School building was completely burn ed. including its implements, working tools, paraphernalia, jewels and other valuable properties. At this time, however, Lodge records were saved as they were kept in the house of the Secretary, WB Estanislao Gabarda. Lodge funds were also left intact as it was safely deposited in the bank. As this second calamity became known, the MW Grand I.odge of the Philippines and several symbolic Lodges and brethren came to the aid of Bulusan Lodge, in the form of cash donations as well as in kind, to replenish those that went with the a Thee Cebletow Time to learn ... • Bro. Irineo D. Benavides (50) • ISLAM AND MOHAMMEDANISM Masonry being the first advocate of Ecumenism, its teachings in fact considered religion in its objec tivity, it is well for Masons to learn how religions came into being. This time we shall trace the history of Islam, in its Mohammedan version. To understand this subject it is necessary to first clarify the meaning >f certain terms:— ISLAM — This is the faith itself, the formula of which is identical to the Jewish religion called Judaism; — There is only one God, Allah. The Judaists believe: There is only one God, Jehovah. MOSLEM — Those who believe in Islam are called Muslims or Mos lems, regardless of their citizenship or nationality. MOHAMMEDANISM — This is a modification of the original Islam ism, which will eventually be ex plained in our discussion of the sub ject. It is identical to the Chris tianity of Martin Luther, that is. Pro testantism, in contrast with the Chris tianity as understood by the Roman Catholic Church, said to be the ori ginal creed. I _ GNOSTICISM All religions of the world, except the Japahese Shintoism, originated from a common .source: Gnosticism. Gnosticism is defined as “A philoso phic-religious movement of pre-Chris tian times and later, having several forms, Pagan and Christian, all of which were characterized by the cen tral doctrine that emancipation came through knowledge, gnosis, the pos session of which saved the initiates from the clutch of matter.” This definition from a standard dictionary is objectionable in the sense that all religions, not Chris tian, are generalized in that word “Pagan” which is unacademic. But the definition is still very in structive. It projects the proposition that gnosis (knowledge of the Will of the Supreme Being) is the cause of emancipation, the application, ful fillment or implementation of it in an individual’s life “saves him from the clutch of matter.” It must be perceived that without application or implementation of the knowledge into practical life is no knowledge (gnosis') at all, and, there fore, emancipation does not also op erate — it aggravates, on the other hand! Buy why should “initiates" fear the “clutch of matter?” “Matter” in this case refers to flesh and bones into which the SOUL of a man is incarnated. The Spirit be comes flesh. One cannot be proper ly called a man unless he is in mate rial form, regardless of sex,—a spiri tual body manifested in matter. Gnosticism projects the Trinitarian Principle (Triad) the belief that an individual person is a trinity bv na ture, consisting of the soul, the mind, and the physical body. The soul, however, is the real Self, the Ego: and while being a man this Ego is Incarcerated in matter, its physical body. The suggestion here is very ap parent : — that matter, the physical body, is a bane to the Ego, so that, by the nature of existence it inducts him (the Ego) to seek emancipation and release from this baneful condi tion. Egyptian Princess, Thouoris, daughtTum to noxt pogo SEPTEMBER, 1968 er of Sescstris-Ramses, by virtue of this adoption he was legally initiated into these Mysteries. Excepting Shintoism and the pure ly paganic faiths of aboriginal savage tribes, all religions in the world de rived their existence from Gnosti cism. This is the subject in the XXVI degree: Prince of Mercy, or Scottish Trinitarian.” Gnosticism does not only explain the trinitarian principle of an indivi dual, but of the Unit, the boundless nature of INFINITY itself. God is the Infinite Spirit, of which the Ego of a man is just a spark: so that the struggle for emancipation and re lease from “matter” (the physical form of man) is the natural sequence in the order of creation to attain what is known in Mysticism as the Unitwe Lijc. "Thus dust returns to dust from whence it came,” while the soul re turns to its Source, the Sublime Spi rit, God,—of course, if and when the soul has been absolutely and com pletely "released from the clutch of matter.” II — THE SCRIPTURES Although the so called “Scriptures” is generally attributed to the Heb rews, there are those who believe that it is impossible it did not suf fer from influences of Arabic cultures and traditions. Ruth of the Old Testament of the Bible was not a Jewess, but an Arab, and she had mothered Jewish kings that is, Ruth mothered a son who ushered the dy nasty of Jewish kings which reigned over the kingdom for centuries. Mod ern psychologists would tell us how mothers share in the formation of the minds of children that spring from their wombs, especially in those good old days when the careers for women were concentrated to the bear ing and rearing of children. But the original Islam is said to have been founded upon the Scrip tures, because the Muslims (prior to Mohammedanism) were generally of the Meccans, an Arabic tribe that claims descent from Abraham, through his son Ishmael. Verse 15 of chapter XVI of Genesis re cords: “And Hagar bare Abram a son: and Abram called his son’s name, which Hagar bare, Ishmael.” Abram is the same person whose name was afterwards for cause changed to Abraham, in the same manner that Simon, the fisherman of Galilee, for his great faith in Jesus of Nathareth, became known as Pe ter, the Rock. Ishmael founded the City of Mecca, and the Meccans look back to Abraham as their patriarchal ancestor. But although their descent is from Abraham, a J civ, the Mec cans, nevertheless, clung to their ra rial or tribal identity as Arabs. Now, the Scriptures, particularly the first five books of the Old Testa ment of the Bible, was not written in their original forms, but were kept in the minds of men, and were handed down from generation to generation as "tales” or unwritten “annals” for many centuries. In this process, un til the Scriptures were finally re duced to writing Gnosticism must have given a hand in its formation Moses, to whom authorship of these books is attributed generally, was ini tiated, when he was still a hoy, into a "brotherhood” of Indian origin. It was a mystic fraternity, like Mason rv. which taught ethics and morals by symbolism, and, again like Ma sonry, and the Essenic organizations that existed in the centuries imme diately before and after the First Year, A.D., this “brotherhood” into which Moses was initiated admitted men only fo the masculine sex. There was a royal decree in Egypt at the time that all male members of the Egyptian Royalty must be initiated into this Mystic Brotherhood, and Turn to page 91 16 GRAVEL AND SAND m NBM CALIFORNIA MASON'S LONG RECORD OF SERVICE... Brother Frederick C. Clark, 32°, of Alameda, California, was installed on December 9, 1967, for the 60th time as Secretary of Fruitvale Lodge No. 336, F & A M, in Oakland, Cali fornia. From May 20, 1907, to De cember 19, 1908, he had already served as Treasurer of the Lodge. Although born in Gilmore, Penn sylvania, Brother Clark went to Cali fornia early in life and became a successful banker in the employ of San Francisco’s First National Bank branch in Oakdale. He’s been in terested in community affairs all his life and achieved local fame as a championship tennis player. Initiated in Fruitvale Lodge on February 3, 1906, and passed March 25, his raising that year was delayed a couple of months until May 12, 1906, because of the famous San Francisco earthquake and fire. In the lollowing year he began his long and faithful service to his Lodge. In 1956. his close friend, California’s Past Grand Master Edward H. Siems, 33°, now Grand Secretary, presented him his 50-Year Member ship Button. Last December Most Worshipful Siems was delighted to install Brother Clark for his 60th successive term as Secretary of Fruit vale Lodge No. 336. Brother Clark is a member of Oak land, California, Scottish Rite Bodies. — The New Age. SAMPAGUITA'S TENTH . . . Inspite of heavy rains and frequent brown-outs we are happy to report that our 10th Anniversary celebra tion on June 29, 1968 was well at tended although we expected a bigger attendance. We were greatly hon ored by the presence of Sister Alice Bellis. Deputy for the Most Worthy Grand Matron of the General Grand Chapter; Sister Ethel Mosebrook, WM of Mayon Chapter #1; and Bro. Ed Bellis, PP of Mayon Chapter #1, OES. We were also honored by the presence of quite a delegation from Trece Martires Chapter #6. OES, from Cavite City — Sis. Cloe S. Alvarez, WM; Sisters Daria G. Rosell, PM; Eden del Rosario, PM; Minerva Perez, Esther Jose, Lilia V. Argota, Socorro G. Daluz, Evange line Medina, Raymundo C, Garcia, P. Alvarez, Jovita A. Vega, Lydia So riano and Bro. H. O. Vega. From Kalaw Chapter No. 9, OES, we had Sis. Virgie Domingo and Brothers Domingo Domingo and Cesar Bautis ta. After the meeting everybody pro ceeded to the Social Hall where din ner was served after which a short program was presented. The open ing remarks were given by Sis. Alice Bellis. Then a brief history of Sampaguita Chapter was given by Bro. Benito P. Maneze and a minute of silent prayer was called for our de parted sisters and brothers. We were then favored with a number by Nora Florendo, younger sister of our Asso. Matron, who sang Pakiusap and Jurame. Then we had games particiTum to n«xt pago SEPTEMBER, 1968 11 pa ted in by a number of sisters and brothers. The evening ended with the chain of friendship and the sing ing of Auld Lang Syne. * * ♦ Our congratulations to WB Do mingo, Past Patron and now Sec retary of T. M. Kalaw Chapter No. 9, OES who was elected to receive the Grand Cross of Colors of the Order of Rainbow for Girls for his effective and efficient services to As sembly No. 1 in Manila. Also elected to receive the same honor is Sis. Gracia Melocoton Elefano, a senior Rainbow, member of the Guardian Council of Bethel No. 2, IOJD, and of the Advisory Board of Assembly No. 1, Order of Rainbow. Congratulations also to WB Bayani Salcedo PM, (18) and Past Patron of T. M. Kalaw Chapter No. 9, OES, and his better half, Sis. Ascencion T. Salcedo, Worthy Matron of T. M. Kalaw Chapter No. 9, OES, who left for the United States.-as immigrants. They expect to settle there permanently. Sampaguita Chapter No. 3, OES, will hold a thanksgiving Dinner in November, partly to raise funds for its charity program and partly to afford its members and ethers of the Order a time of fellowship. They have invited Senator Jovito Salonga to be the guest speaker in the pro gram that will follow the dinner. Our congratulations also go to WB Jose T. Enriquez. PM (4) Act ing Director of the Bureau of Pub lic Schools, who has been chosen to head the Track & Field delega tion to the Mexico Olympiad. WB Enriquez is a ranking officer of PATAFA, and has been authorized, in addition to heading the delega tion. to attend conferences of Track and Field athletic associations meet ing in Europe and America. Our congratulations to three breth ren who have been appointed to or promoted in the Judiciary. MW Macario M. Ofilada, PGM, fbrmerly Judge of the Court of First Instance in Bangued, Abra, was promoted to Pangasinan with sala in San Carlos City. VW Noli Ma. Cortes, former Grand Lodge Orator, was named and confirmed Judge of the Court of First Instance in Antique with sala in San Jose. Bro. Onofre Villaluz, a mem ber of Island-Luz-Minerva Lodge No. 5, formerly a Judge of the Court of Agrarian Relations, has been pro moted and confirmed Circuit Judge in the province of Pampanga. WB Mariano C. Lucero, PM, who represented the Philippines at the Photogrammetry conference in Lausane, Switzerland in July and togeth er with Sis. Lucero, a member of Rosario Villaruel Chapter No 2, OES, went around the world, returned on September 4, 1968, after w.hat both of them term an enjoyable tour visit ing places and cities of cultural and historical significance. Their children, relatives, friends and employees held a bienvenida party for their safe home-coming on September 8 in Meycauayan, Bulacan. Sis. Agnes Schoening, widow of our late WB Walter Schoening. 33°. who together with her husband has been a great help in organizing chap ters of the Eastern Star in the Phil ippines, visited Manila on the wav back to her home in California. Sis. Schoening had been Past Matron and Secretary of Mayon Chapter No. 1, OES, for many years and served several times as Special Deputy of the Most Worthy Grand Matron of The Cabletow The Great Lights . . VW Lorenzo Talatala, DDGM Of all the symbols that adorn a Masonic Lodge, the Great Lights take precedence. All the others are subordinated to them and all the ac tivities of the Lodge revolve around the Altar, supporting the Great Lights, to derive light from their eternal rays. Even the sun, the moon and the Master of the Lodge, represent ing the Lesser Lights, are rendered impotent and the Lodge darkened, in the absence of the Great Lights. All the symbols inside the Lodge, there fore, should conform with their (Great Lights) arrangement, in faithful obedience and reverence to Divine Will. Accordingly, when the Great Lights are arranged or re arranged to signalize a change in the degree on which the Lodge is at labor, all the other symbols, in cluding the wearing of the aprons must conform with it, thereby ef fecting harmony with the new ar rangement of the Great Lights. Thus, in lowering the Lodge from the Third or Second degree, down to the First degree, the Master calls the Lodge to Order and directs the Senior Deacon to arrange the Great Lights. Then he directs the Junior Deacon to inform the Tvler that the Lodge is opened on the First degree of Masonry. Based on the above criterion, the Lodge at this time re presents the ground floor of King Solomon’s Temple and all that com pose it. except the Master, are, for the time being considered Entered Apprentices, because according to Masonic tradition. "Entered Appren tices assembled on the ground floor of King Solomon’s Temple, and their Lodges consisted of no less than seven; one Master, the other En tered Apprentices." SEPTEMBER, 1968 HARMONY IN SYMBOLISM At the closing of the Lodge, the Master asks: “Bro. Senior Warden, at the opening of this Lodge you informed me that you were an En tered Apprentice Mason made with in the body of a just and legally constituted Lodge of Entered Ap prentice Masons. How many com pose such a Lodge?” This further supports the contention, that all that compose the Lodge at the time, ex cept the Master, are Entered Ap prentices. From the above circumstances, it is evident that while the Lodge is at labor on the Entered Apprentice degree, until again raised to a high er degree, all the Eellowcrafts and Master Masons within, except the Master of the Lodge have been mo mentarily reduced to Entered Ap prentices. in conformity with the ar rangement of the Great Lights. If the Lodge can be reduced, at the will and pleasure of the Master, much more can its members be so reduced in the same manner. To emphasize this fact, even the Senior Warden who is next in rank to the Master, is an Entered Apprentice Mason (sic) and is so addressed by the Master as such. During the time the Lodge remains open, every broth er, including the Master, advances as an Entered Apprentice Mason, gives the due-guard, sign, token and word of the First degree. The presence, therefore, of Master Masons in the Lodge, as overseers or superinten dents of the work, is superflous and unnecessary, because only one Mas ter has the right to sit therein, ac cording to our written customs and traditions. Based on the premise that the laTum to next pig * 13 burs o£ the Lodge are on the First degree, the following questions may now be asked: 1. Why are not all the members present, except the Master, required to wear the white apron with the top turned up as Entered Appren tices, in conformity with the injunc tion : “As an Entered Apprentice Mason you will thus wear yours?” In any Masonic Lodge, all symbol isms, should, logically be subordi nated to the Great Lights, which was reduced by the Master by being ar ranged accordingly; so should by pro priety, the aprons follow suit, they being subordinate symbols of lesser or minor importance than the former. 2. Since the Lodge is at labor on the First degree, it follows that all the members present, except the Mas ter, have to be bearers of burden, the usual duty of Entered Apprentice Masons. As such, they have to use the tools and implements of the First degree — not the tools and implements of the Second or Third Degrees. That being the case, will they not “protect their clothings from becom ing soiled”, by turning the top of their aprons up, as “Masonic tradi tion informs us?” 3. Since Masons meet on the lev el, will it not run counter to that very principle, if some brethren will be clothed as Master Masons and the others as Entered Apprentices in the same Lodge? 4. At the opening of the Lodge on the First degree, the Master di rects the brethren to “come to Or der and clothe themselves. Inasmuch as the Lodge being opened is on the First degree, why sould certain bre thren clothe themselves as Fellow crafts or as Master Masons by wear ing the aprons of those degrees? If they are so clothed, they should meet in the middle chamber of KST and in the SS of HH, respectively, where they will appear to be proper ly clothed in accordance with the aprons they wear, instead of meet ing with the brethren on the ground floor of KST, clothed as Entered Apprentices, who are below their lev els. It is contended by some brethren that as Master Masons they should wear the Master Mason’s apron in attending the meetings in all the three degrees, because they are already Masters. While it may be true that as Masters they can attend such meet ings and be present therein clothed as Masters, their presence in the Lodge opened on the First degree, should only be as visitors or super numeraries, and not as members of the Lodge, and that, the moment they participate in the labors taking place, they should wear the apron of an Entered Apprentice Mason, other wise, they will be improperly clothed Let us not forget the fact, that in the Lodge of Entered Apprentice Masons, there is only one Master, the others Entered Apprentices. So should it be. Other Master Masons will thus be out of place — in the same situation of an expert mechanic going under the engine of a car to fix it. dressed in a white suit with a neck tie. They will be likened to those Entered Apprentices, were they for mally dressed, while cutting timbers in the forests of Lebanon. ________________________Turn to pogo 25 Dealer in Genuine Leather Gooda VILLANUEVA LEATHER GOODS 1446 San Marcelino, Manila Alto Available: Tear Gaa Revolvers & Pistole Tear Gaa Ball Pens Tear Gas Ammunitions 14 ■The Cabletow HAVE YOU EVER TRAVELED? For personalized and brotherly serv ice to all Foreign Countries. * Passports * Visas ’ Flight Insurance * Placements-Immigrants * Individual Travel Arrangements | * Foreign All Inclusive Tours I * Discounted Group Fares |l * Fly Now Pay Later Arrange- » ments E Visit: ALL WAYS TRAVEL, INC. I 1442 San Marcelino St.. Ermita, Manila. D-40G Call: Tel. 50-44-11 CABLE ADDRESS ALWAYS MANILA GRAVEL & SAND ... Rom P.B. 11 Eastern Star International. While in Manila, she visited friends and at tended Eastern Star meetings. Sis. Schoening was on a visit to her folks in Sydney, Australia and instead of returning home the same way she got to Australia, she decided to make a swing through Manila. Hong Kong and Tokyo. Sampaguita Chapter No. 3, OES, held its fellowship and fund-raising project at the home of WB & Sis. Jose Calderon at 55 J. Abad Santos St., Heroes Hill, Quezon City, on Sept. 15 in the afternoon. Members of the Order from greater Manila chapters were invited and they all had fun and fellowship the whole after noon. Tn addition, Sampaguita Chap ter raised a fair sum for its charitv proogram this year. Turn >o page 20 FELIX CABURIAN Cagayan de Oro City 1. School and Office Supplies 2. Sporting Goods 3. Office Equipment; a — Remington Typewriters b — Filing Cabinets c — Storage Cabinets d — Safes Dealer, Shell Company — Philippines Misamis Oriental and Bukidnon SEPTEMBER, 1968 15 CAUTIONS . . From page 5 * Harmony is the strength and sup port of all societies, more especially of ours. For this reason, and for other reasons equally sound, we must ever guard against the danger of driving the wedge of dissension into Freemasonry. Our Catholic friends must understand that also. * We must remember always—and our Catholic friends should be so ad vised—that Freemasonry does not become involved in politics, does not exert pressure on legislative bodies, public officials or the courts, docs not make official pronouncements on matters of public drives or campaigns. Policies unite men; programs divide them. * We must remember always—and our Catholic friends should be so ad vised—that there never has been any question as to the position of Amer ican Freemasonry on complete sep aration of church and state. From the day the Constitution of - 'the United States was ratified, the Fra ternity has been firm and unwaver ing on that point. American Masons must not be expected to abandon their position or do anything to weaken that basic constitutional guarantee. We must remember always—and our Catholic friends should be so advised—that American Freemason ry has a long and distinguished re cord of loyalty to the American pub lic school system. Support of the public school is entirely consistent with the basic purposes of Freema sonry, and the Craft must not be ex pected to abandon that position. * We must remember always— and our Catholic friends should be so advised—that there is one body and only one that can speak for Free masonry. That is the Grand Lodge of Masons in a given Jurisdiction. Any move to by-pass the sovereign Masonic authority, directly or indi rectly, does a disservice to all Free masonry. Our Catholic friends can not be blamed for their unfamiliarity with our official structure, but they should endeavor to become familiar with certain fundamentals as soon as possible. Our own obligation is to endeavor to make Masons familiar with the same fundamentals. In the meantime, as one who lias participated unofficially in many pleas ant and heart-warming conversations with our Catholic friends over the last two years, I express the sincere hope that an atmosphere of increas ing trust, respect and good will may be firmly established. Let us be forth right at the outset, and strive for a spirit of mutual understanding. Above all, let us do nothing in haste that could set back the gains of re cent years or shattet the dreams of such great souls as Pope John XXIII and our own Ambassador of Good Will. Father John A. O’Brien. A M BUDGETWISEBUDGETWISEBUDGET g GOZ.VG PLACES? O Contact: Bro. Ernesto Z. Gonzales 2 Sister Perla B. Gonzales, O.E.S. kj Tour Advisors w Experienced personnel.. .personalized m service.. .Full assistance in securing 2 passports, visas, clearances, hotel x reservations & itineraries, immigra6U tions.. .BUDGET TOURS—HONGKONG-FAR EAST-EUROPE & USA £ GRAND LODGE VISITATION '69 3 PAY NOW & TRAVEL LATER - q available. O gj 1426 San Marcelino St. N Plaridel Masonic Temple 55 Ermita—Tel.: 59-99-70 H Res.: 50-29-50 g Cable Address: GOEASY O 2 BUDGETWISEBUDGETWISEBUDGET 16 The UNDERSTANDING ... From pose 4 For instance, it may be pointed out that the first Filipino Masonic Lodge, the Lodge Nilad No. 144. was approved only on March 10, 1892, while Papal censures were as early as Pope Clement XII’s of April 28, 1738 and as late as Pope Leo XIII’s of April 20, 1884. Whatever lodges there were in the Philippines before 1892 were' those for Euro peans and Penninsular Spaniards — Filipinos were admitted as members only somewhere and sometime in 1885. Philippine Freemasonry, there fore, could not have participated in the precipitation of the clash between Freemasonry and the Church since it was non-existent at the time. Another is a fact in Freemasonry’s organization wherein there has been no central authority — each Grand Lodge is autonomous with its own Constitution and Ry-Laws. The only tie among the different Grand Lodges is the "ancient landmarks” most im portant of which is the mode of re cognition. The act of omission or of commission of one Grand Lodge, therefore, may not necessarilv reflect on another. This fact is essential to know because considering that almost all evidences in support of the va rious Papal Encyclicals in condemna tion of Freemasonry were from the acts of the lodges in France and Italy and, such acts not having been endorsed by the Philippine Grand Lodge, then the latter cannot be jointly held responsible with the (or mer. Perhaps, it is in recognition of this Masonic organizational struc ture that Pope Paul VI on March 12, 1968 exempted the Catholic Ma sons of England and the United States from automatic ex-communication by their ipso jacto membership in lodges in those jurisdictions. Phil ippine Freemasonry may seek the same exemption under the same ground. FIFTHLY, it may be to the ad vantage of Freemasonry if Philippine Masons should help dispel the myth of mysticism surrounding this fra ternal organization. One way of doing this is to explain some ter minologies. From about 1000 BC where in Asia Minor there was organized the “Fraternity of Dionysiac Artificers", composed mostly of priest architects and engineers, up to the building of King Solomon’s Temple where the “Institution of Freemasonry” began, and to the 14th century, Craftsmen in pursuit of architectural designs and constructions of edifices and cathe drals organized themselves into "Guilds” — being actual stonesquarers. they were termed “Opera tive Masons”. After the decline of the construction projects, persons not members of any skilled craft were allowed as members of these guilds and Masonry became theoritic, hence the term "Speculative Masonry”. Speculative Masonry started in the British Tslcs in the Medieval ages: present-dav Masons fall in the cate gory of Speculative Masons. Specu lative Masons are linked to the Op erative Masons in that instead of being builders of stone structures, thev become moulders of character and that, they use the tools of the Operative Masons as symbols of some aspects of moralitv which they incul cate. The term “ancient” has reference to antiquity; although some writers, perhaps alluding only to Speculative Masonry, trace the origin of the term to a Lodge in England. The Brit ish Museum is in possession of the "Regius” or “Halliwell” Masonic manuscript dated 1390. But, the first Grand Lodge, the "Premier Grand Lodge”, was organized in 1717 on the birthdav of St Tohn the Bap tist. on Tune 24, through the efforts Turn to next pogo SEPTEMBER, 1968 17 of two Protestant Ministers, Ander son and Desaguilers. There sprouted other lodges, most influential of which was the "Ancient Grand Lodge of England”. There started a great schism in the Masonry of England — this was supposed to have been instigated by Irish Masons residing in London. These Irish Masons, not of the older branch of Masonry and belonging to the "Premier Lodge” caused the latter to be called the 'Moderns”. The struggle between the “Ancients” and the “Moderns” ended in a merger on December 27, 1883. The present practice of affixing the word "ancient” in the phrase "ancient and accepted” does not, however, in fer a line of descent — it is only a matter of taste. The term "free and accepted” while finding rational explanation in Operative Masonry i3 more applica ble to Speculative Masonry. Mem bers of the ancient guilds of crafts men were ‘free’ to pursue their own ventures under the rules of ethics of the guild. In the building of King Solomon’s Temple, the workers and their descendants were exempted or freed’ from the payment of taxes and duties and were ‘accepted’ as work ers on the basis of their skills as apprentices, craftsmen, or masters. After Nebuchadnezzar destroyed the Temple and King Cyrus decided to have it rebuilt, he ‘freed’ the Jews from captivity and ‘accepted’ them for the reconstruction job. Specula tive Masonry ‘accepts’ members on the basis of their character and God liness and such members are free to enjoy the privileges of the Order. Masonically, the word ‘free’ does not connote the popular concept of liber ty even if the ritual says "free-born”. The term "ancient mysteries” gen erally taken by non-Masons as mean ing strange, occult, or unknown pow er had a different meaning in past centuries down to the Middle Ages — it then meant “skilled craft”. Handed down in the rituals, "ancient mys teries” in a Masonic way, refer to the secrets of the trade of craftsmen. Incidentally, these ancient mysteries mostly came from Egypt, Syria, and Greece. The term “brotherhood” fourxl its deeper meaning in the mystic tie of Freemasonry when Hiram Abif, a member of the Fraternity of Dionysiac Artificers and one of the prin cipal builders of King Solomon’s tern pie, was able to establish a strong bond of harmony and friendship be tween the Jews and the Tyrians which races, then, were so antagon istic both in religions and in man ners. Masons, as a rule, tend to refute with silence anv calumny heaped against them. Perhaps, the general inhibitions against public participa tions especially on social affairs and the prohibition against the solicita tions for members abetted, again per haps, by the uncertainties of which portion of the rituals are isoteric and which are exoteric, produce these en gulfing shells of silence. But, records show that when Caolic Masons could not defend their convictions and their ideals tn the stillness of death, their families, understandinglv wanting to be secure in a Church burial, “agreed to their retractions”. The opportunity to cor rect this incongruous situation is with in sight through th<- application of ecumenicitv by way of the revision of the Papal Encyclicals which con demned Freemasonry. In times like these, silence is not golden. The only thing necessary for the triumph of evil is for good men to do nothing. — Edmund Burke 18 The Cabletow THE JO-DE-RAS SECTION A & % ** JOB'S DAUGHTERS DEMOLAY RAINBOW DIMASALANG CHAPTER, U.D. RW Manuel M. Crudo, Deputy Grand Master and Active Member in the Philippines and Okinawa of the Supreme Council, Order of DeMolay, accompanied by brethren from differ ent Lodges and Eastern Star chap ter, motored to Guitnba, Nueva Ecija, to institute the Dimasalang Chap ter, U D., of the Order of DeMolay in that town. The new chapter is sponsored by the General Manuel Tinio Lodge No. 167 of Guitnba. The ceremonies of institution were held at the Masonic Temple of the Lodge on August 18, 1968 at 1:00 PM and after the institution, the officers of the newest DeMolay chap ter were installed. The young men installed are: Jose Mariano, Master Councilor; Andrew Santiago. Senior Councilor; Renato Dizon, Junior Councilor; Raul Tabing, Treasurer; Ambrocio Cabantog, Scribe; Wilson Alcantara, Senior Deacon; Atanacio Mercado, Junior Deacon; Jaime Mar celo, Senior Steward; Juanito Mata. Junior Steward; Melegrito Galimba, Chaplain; Eduardo Gragasin, Jr., Al moner ; Charlev Valdez, Marshall: Feliciano Sarmiento, Standard Bear er: Wilson Bitara. Orator; Aurelio de Leon, Sentinel; Dindo Faigal, Organist; Honorato Balandang, Ro dolfo Palomo, Felix Mariano, Ma nuel Luis Mendoza. Ricardo F.xala. Lazaro Lim and Ernesto Vinuya, Preceptors. Members of the Advisory Council, all of whom are members of General Manuel Tinio Lodge No. 167, are: Bro. Jose de Ocampo, Chairman; Bro. Eulogio R. Dizon, Vice-Chair man ; Bro. Claro Dar, Scribe; Bros. Apolinario Tabing, Godofredo Leyva. Alejandro de Leon, Eduardo Graga sin, Sr., Benedicto Mcnguito, Sofronio Barawid and Amado Cruz, mem bers. Bro. Jose R. Dizon is Chap ter Advisor. Visiting brethren from other Lod ges who attended the ceremonies are: WB Ramos, Reigning Master, Bro. James Mathis, JW, and Bro. Donald Stromberg, all of Leonard Wood Lodge No. 105; Bros. Isaias An geles and Tomas Claudio, Bagunibayan Lodge No. 4; Bro. Jaime Re yes of Araw Lodge No. 18; and Sis. Visitacion Crudo, Past Matron of Sampaguita Chapter No. 3, OES. Young people who joined the group are: Edith Grimares, Worthy Advi sor and Olive S. Crudo, both of Perla Assembly, Order of Rainbow for Girls. DeMolays from other chap ters who took part arc: Lvsander Canlas, Cliev., Jimmie Marzo, Jess Poticar, Eddie Gonda, Victor Apostol. PMC. Rheio Venzon, Eddie EsTum to noxt pogo SEPTEMBER, 1968 19 pineli, Ronnie Galinawan, Leo de Guzman, PMC, and Francis Pascual. Chosen to give inspiration to the officers and members of the chapter are: Flordelis Mendoza, Chapter Sweetheart; Vicky Trinidad, Spon sor of the East; Amelia Tabing, Sponsor of the West and Zeny Troiillo. Sponsor of the South. Maritess Calderon did well for herself and her family, especially her parents, WB & Sis. Jose Calderon. In Chicago, Illinois, at Northwestern University, where she is a student. 15-year-old Maritess, became a celeb rity overnight. Under the tutorship of her professor, Dr. Florence Schale, she read 52,000 words per minute with a comprehension of 100% as compared to the 300-word speed and 60% comprehension average for col lege students. Maritess is a sister of Dr. Lydia Calderon. PWA. Perla Assembly. ORG. * * A GRAVEL AND SAND . . . pafl. „ Mayon Chapter Xu. 1, OES, held its annual Friendship Night on Sep tember 23, 1968 at the Scottish Rite Temple. 1828 Taft Ave.,'at 6:30 PM. Members of the Order from Cavite. Olongapo, Clark Field, San Juan and the two other chapters in Manila were invited and attended the affair. 1 hey had fun singing secular songs and taking part in parlor games after a sumptuous meal. The stated meet ing which preceded the social hour was one of the biggest-attended in years, with so many standing up when the names of the various chapters were called. Every member of the Order who attended the meeting went home with a lovely and useful sou venir of the meeting they will long remember. a CAVITE LODGE NO. 2 SPONSORS ORATORICAL CONTEST Hand in hand with its project of improving and beautifying the Rizal monument and its immediate sur roundings on the public plaza, Cavite Lodge No. 2, F & AM. also launched an oratorical contest among the stu dents of the public and private high schools in the province of Cavite, with prizes totalling Pl,000.00 at stake. Both projects were conceived by the young able and energetic Wor shipful Master of the Lodge. WB Dominador Herrera, Master of the Lodge, announced the topic of ihe Contest as: “WHAT OUR YOUTH OUGHT TO DO TO IMPLEMENT AND PERPET UATE RIZAL’S IDEALS”. The rides governing the contest are: 1 . The pieces should embody the positive aspects of the life and labors of Dr. Jose Rizal; 2. Contestants should refrain from embodying in their orations mat ters and issues controversial in nature. 3. Contestants shall limit their ora tions to not more than 30 min utes in delivery; 4. A copy of the pieces shall be submitted to the Committee on Education and Public Service of this Lodge on a date to be set bv the Committee rhe following prizes will be award ed to the winners of the contest; First Prize — P500.00; Second Prize — P300.900 and Third Prize — P200.00. Appropriate medals will also be awarded to the winners. Judges for this Contest will be composed of competent persons to be announced later. Turn to pogo 32 20 The Cabletow ISLAM AND MOHAMMEDANISM . . . From page 10 Moses having been adopted by the Jews. If the first five books of the Old Testament of the Bible, the Scrip tures, is attributed to Moses, whose background is traceable to the Egyp tian Mysteries, a gnostic brotherhood of Indian origin, can the Scriptures be free from influences other than Hebrew or Jewish culture and tra dition? Ill — THE “HUNAFA” In this city of Mecca a temple, the Ka’bah, was built by Abraham, according to tradition, for the wor ship of the only One God. Islamism at the beginning, in its ritualistic forms of worship, included the re quirement that worshippers turned their faces towards the city of Jeru salem, where the Temple of Solo mon was located. The Muslims were taught the ethics and morals con tained in the Scriptures and in Gnos ticism, including the evils of fighting. That fighting was an evil to be in grained in the minds of. the Mus lims, that, as Mohammed Marmaduke Pickthall, a translator of the Koran, had written, ‘the Muslims would not fight even in self-defense.” But as the years passed by, Islam ism in the temple of Ka’bah became influenced bv idolatry, and “interces sors" called the “daughters of Al lah,” were worshipped as idols. This idolatrous practice incurred the ob jection of some Muslims who openly rebelled by refusing to participate in the worships in temple of ka’bah, but would rather worship in isolation, avoidance or retirement. These Mus lim “turn-awavs” were considered "agnostics” and were called the Hunafa (the singular of which is Hanif) enemies of Islamism. "Mohammad, >on of Abdullah, son of Abdul Muttalib. of the tribe of Quervsh, bom in Mecca fifty-three years before the Hijrah” (Hejira, the flight of Mo hammed from Mecca to Medina in A.D. 622) was a HANIF. The re bellious spirit of Mohammed was shown by his refusal to participate in the Islamic worship of the “inter cessors” the “daughters of Allah” in the temple of Ka’bah. He retreated to some isolated and secluded places to worship with those who rebelled with him, the Hunafa, which accord ing to history, steadily increased in number. The favorite retreat of the Hunafa was on the Hira, a dessert hill not far from Mecca, and in the “month of the heat," Ramadan, it is recorded (hat Mohammed personally sought the isolation and seclusion of the hill for his meditation. At this juncture we invite atten tion to the fact that historical ac counts of the Hunafa, and of Moham mad the Hanif in particular, give in dications that the Psychology of Mys ticism prevailed among the members. In other words, they were inclined to seclusion and meditation, like the F.ssenian cults that were very com mon some two hundred years B.C. The Hunafa were not called mystics, however, neither were they given the attributes of Essenes, but “agnostics.” The Hunafa were not "agnostics” in the real sense of the word, which means believers in the doctrine that the existence or nature of God, nor the; ultimate origin of the universe, is known or knowable. The Hunafa were merely faithful Muslims who would not poin the other Muslims in the Temple of Ka’bah in worship. The Temple of Ka’bah was still re cognized by the Hunafa as that of Abraham, and given the reverence it was due according to their custom and belief, but they turned away in worship from the temple only be cause of their rejection of the wor ship of "the daughters of Allah” the “intercessors.” Turn Io ««t page SEPTEMBER, 1968 21 IV — MOHAMMED. A MYSTIC? Muhammed (Mohammad is also correct) was a Hanif, and history reveals that he was subject to con templative life. This term “contem plative life,” is a stage, the third stage, in "mysticism" according to the Psychology of Mysticism, a scien tific study of the subject. We will discuss it in brief, for the reader’s lienefit. The stages of Mysticism are; 1. Purgative Life, 2. Mediative Life, 3. Contemplative Life, and 4. Unitive Life. When the “unitive life” is attained, the subject is considered a "mystic.” In the first stage the physical body of the subject is purged of its sen sual feelings and wants; in the sec ond, the mind is trained to function in the normative formal principles of reasoning and thinking; in the third, the mind is trained to focus intently on a particular subject (contempla tion) so that while in this conteipplation of a topic the physical body of the person, the one in contemplation, is insensitive to all influences of its surroundings, and of its owil physical demands, like hunger, thirst, etc., etc., etc. Muhammed, as a Hanif, and an illiterate, (he could not read or write.) became some kind of a “mys tic” of the third stage, the “contem plative life.” In the desert cave at Hira in the month of Ramadan, while in retreat with his family, it is written of Mu hammad : — "He was asleep or in a trance when he heard a voice say: ‘Read!’ He said: ‘I cannot read.’ The voice again said: ‘Read!’ He said: I cannot read.’ A third time the voice, more terrible, commanded: ■Read!’ He said: ‘What can I read?’ The voice said: " ‘Read: In the name of thy Lord Who createth. ‘Createth man from a clot. Read: And it is thy Lord the Most Bountiful Who teacheth by the pen, Teacheth man that which he knew not.’ ’’ (Surah XCVI, 1-5.) "When he awoke the words re mained ‘as if inscribed upon his heart.’ He went out of the cave on to the hillside and heard the same awe-inspiring voice say: * O Muhammad! Thou are Allah's mes senger. ..." The tradition of Mohammed con tinues that he was awed when he saw the angel Gabriel, “in the form of a man, standing in the sky above the horizon.” The account, (call it History or Tradition as you may please,) continues: “Muhammad (God bless and keep him) stood quite still, turning away his face from the brightness of the vision, but whithersover he might turn his face, there always stood the angel confronting him. He remained thus a long while till at length the angel vanished, when he returned in great distress of mind to his wife Khadijah. She did her best to reassure him, say ing that his conduct had been such that Allah would not let a harm ful spirit come to him and that it was her hope that he was to be come the Prophet of the people. On their return to Mecca she took him to her cousin, Waraqa Ibn Naufal, a very old man, ‘who de clared his belief that the heavenly messenger who came to Moses of old had come to Muhammad, and that he was chosen as the Prophet of his people." (From the Introduc tion to the Koran.) There—we have a mental picture of Muhammad, (Mohammed) who was not a "mystic” in the standard of the Psychology of Mysticism, but an ordinary man who fell into pe riodic trances (contemplative life) to "read” the “Will of Allah.” There are various writings attrib uted to Mohammed, or claimed to have originated from him: — those coming from him while in his nor mal senses are called or classified as 22 The Cabletow the Hadith or Sunnah, and those that catne from him, while in the condi tion of trance are classified as the Surah, numbering all in all, CXIV, and make up the KORAN of the Mohammedan Muslims. Thus, we hope, we have explained satisfactorily the difference between th original ISLAM and the MO HAMMEDAN ISLAM. But before concluding we would like to state that we have written this article for its literary value, and not to prose lyte. Ecumenism being the order of the day, conceived and started by no less than Pope John XXIII, a Ro man Catholic, and the Muslims in the Philippines are a small minority group, it is only proper that we should also know and understand their culture. JUDAISM, the religion founded by the Jews upon the Scriptures, which were largely influenced by Gnosticism, had its counterpart among the Arabs in ISLAM, their ancient religion. Fundamentally there was no difference between these two faiths, but in the name, and Muslims also claim that their knowledge of the Scriptures is authentic, having originated from Abraham, through his son, Ishmael — the Jews des cended from Abraham through his "on. Isaac. V - CONCLUSION b'or conclusion we just want to re capitulate the facts without any com mentary. The original Muslims were the Meccans, an Arabic tribe descend ing from Ishmael, son of Abraham, who founded the city of Mecca. Abra ham built a temple for his children to worship the One God, this temple to come down through the genera tions as the temple of Ka’bah. The One God, whom the Muslims wor-hipped was to them called ALLAH. in contrast with the same One God, whom the Jews called JEHOVAH. For centuries and generations, Is lamism was devoted to monotheistic worship of Allah, until afterwards the faith developed the belief of worship ping also certain “daughters of Al lah” who could "intercede” for them to Allah. This belief has been ac cepted for centuries without question, until about the birth of “Muhammad, son of Abdullah, son of Abdul Muttalib, of the tribe of Qureysh, when some Muslim thinkers begun to ques tion the propriety of this form of IDOLATRY. These Muslims, who refused to worship these “daughters of Allah.” were branded as “agnos tics” or who did not believe in the existence of God. They were classi fied as the HUNAFA, (the singular term is HANIF.) but they were not really “agnostics.” They believed in Allah, and they were interested to know really what was the truth, the Will of God. But the Scriptures, if bv that time were already written, were not available to them, and many of them were actually illiterates. So to search the true Will of Allah, they resorted to mystic contemplation. When Muhammad was alreadv of age. who was a Hanif. he would re treat in a desert cave in the hill of Hira. in the month of Ramadan, a summer month, or “the month of the heat.” for such devout worship and contemplation. It was in one of these times that Mohammed saw the vision of Gabriel. For this vi sion, his wife Khadiiah, sought the help of her cousin, Waraqa Ibn Naufal, a verv old man, and considered an authority of the “Scriptures of the Jews and Christians,” and the old man confirmed that “Muhammad, by Allah’s will, is the Prophet for his people.” Thus ISLAM gave birth to a new version, MOHAMMEDANISM. A SEPTEMBER, 1968 23 GRAND LODGE NEWS MW Joseph E. Schon, Grand Master, had a busy September that took him and his party from north to south visiting Lodges, dedicat ing a temple and attending Masonic district conventions. Practically all his Saturdays were used for the purpose. Sept. 3, 1968 — MW Schon made an official visitation to Manila Lodge No. 1 at the Scottish Rite Temple. Sept. 7 — Attended convention of Masonic District No. 13 in Daet, Camarines Norte. Lodges compris ing the district are: Isarog No. 33, Naga City, Camarines Stir; Bulusan No. 38, Sorsogon, Sorsogon; Mayon No. 61, Legaspi City, Albay; and Camarines Norte No. 107, Daet. The different Lodges, with District De puty Grand Master, VW Eustaquio de Guzinan, worked hard to make the convention a success that it was. The delegates to the convention as well as visiting brethren were one * in their comment that they were inspired by the things said and done in the convention. Sept. 14 - The Grand Master and party flew to Iligan City in Lanao del Norte to dedicate the new temple of Maranaw Lodge No. 111. Before the war, this Lodge was located in Dansalan, now Marawi City, which used to be the capital of a single La nao. After the war, the Lodge moved to Iligan City in Lanao del Norte, where the Lodge, step by step, acquired a lot and built a temple. The dedication ceremonies were prac tically a district convention as practicaly all the Lodges in northwestern Mindanao comprising Masonic Dis trict No. 25. under VW Aniceto Belisario, DDGM, were represented. Others in the Grand Master’s party were: The Grand Secretary, MW Esteban ?4tmarriz, PGM. and the Grand Lecturers. VW Hermogenes P. Oliveros and VW Juan Causing, who assisted him in the ceremonies of dedication. The Grand Master and Grand Sec retary returned to Manila after the dedication, while the Grand Lecturers continued their Lodge to Lodge visi tations to conduct Lodge of Instruc tion and Masonic symposia as directed by the Grand Master. They visited the following Lodges : Sept. 15-16 — Don Juan S. Alano Lodge No. 153, Pagadian, Zamboan ga del Sur; Sept. 17-18 — Mt. Musuan Lodge No. 155, Malaybalay, Bukidnon; Sept. 19-20 — Agusan Valley Lodge No. 160, Butuan City; Sept. 21 — Makabugwas Lodge No. 47, Tacloban, Leyte; Sept. 22-23 — Mt. Huraw Lodge No. 98, Catbalogan, Samar; Sept. 24 — Makabug was Lodge No. 47, Tacloban CitySept. 21 — The Grand Master and his party flew to Tuguegarao, Caga yan in northern Philippines to attend the district convention of Masonic Districts Nos. 2, 3 & 23. The dis tricts are composed of Lodges in the provinces of Cagayan, Isabela and Nueva Vizcaya. There is a total of ten Lodges in the districts. VW Perfecto Lingan is DDGM for Ca gayan ; VW Rufino Roque for Isa bela and VW Sotero Torralba for Nueva Vizcaya. The Grand Master was delighted to note that these three rice- timber- and mineral-rich provin ces of northern Luzon is one c.f the sections of the country which has grown Masonically. Nueva Vizcaya had one Lodge before the war, now it has four; Isabela had one, now it has three; and Cagayan, which had two before the war still has two. but it won’t be long before another Lodge is organized there. Turn lo pogo 27 24 The Cabletow HARMONY . . . From page 4 In Speculative Masonry, according to Bro George Oliver, “The great design of the Apron is to point out the figurative division of the human body into two distinct parts; sep arating the noble portion which con tain the head and the heart, as the seat of reason and affections, from the more base and corporeal parts, which are merely intended to perform carnal functions of nature." Such being the case, let not the human body be unnecessarily exposed to temptations and excesses of life, by applying proper restraints, exem plified bv an Entered Apprentice wearing the white lambskin apron with the top turned up, the symbol of innocence and the badge of a Ma son. Without such restraint, even the Master Mason may fall into the infamous ;>it <>f sin and error. A IT WORKS . . . From pogo 14 Freemasonry teaches the theory and practice of all that is good in relation to God and man, to the state and to be the individual and the great object for which it exists, indeed the only sufficient apology for its exist ing at all. is the endeavor to find a common ground upon which all good men. regardless of creed or country can stand. It is greatly to its praise that it can be truthfully said that in this respect it has excelled all oher human agencies. In every age its device has been liberty, equality, fraternity, law, order, government and not anarchy. It recognizes the dig nity of human nature and man’s right to so much freedom as he is fitted for, and it knows nothing that should ignorance, debasement and crime, and place one man below another except the necessity of subordination to law ful authority. A — Frederic Speed. SEPTEMBER, 1968 25 Ni Kap. Agustin L. Galang, NIG (17) NAGHAHANAP AT NAKAKIKITA Ang lahat ng naghahanap ay nakakikita, ngunit Hindi ang lahat, ay nakikita ang kanilang pinaghahanap. Maraming mga tao ang tumutuktok sa ating pinid na pinttian at nangatatanggap. Subali’t ng nasaloob na ay Hindi nila natagpuan ang kanilang pinakapipita. Marahil ay sila’y nainalikmata o kung Hindi ay mayroong Hiduwang patakaran ang Masoneria. Tunay kaya ito? Iyan ang tanong ng isang Kapatid na Doktor ng na karaang ilang taon na tumiwalag sa Kapatiran. Ang tunay na dahilan— ay hindi niya lubusang natamasa sa loob ng Masoneria ang ina-asatn-asam niyang biyaya o pagtinging-Kapatid na ipinang-gaganyak ng ilan sa * Jitin. Walang pangmalikmata ang Masone ria, gayon din, ang tubong makakamtan natin ay walang labis, walang kulang sa mabuting puhunang iniukol sa Masoneria. Ang dahilan ay nasa kanya. Mali ang paniniwala niyang inanlamig man siya’y hindi manghihinawa ang mga Kapatid, tatangkilikin ang kanyang komersio, at maging sa gawang kasamaan siya’y tatangkilikin at di pababayaan. Sa kanyang isip, ang kanyang pagkakasapi ay isang garantiya na patuloy ang biyaya at pagkukupkop ng Kapatiran. Hindi niya natataho na ang buhay ng alin inang Kapisanan, ay nasasalalay sa tapat na pagtangkilik ng lahat at bawat isang kaanib, at ang kadakilaan ng isang Mason ay hindi nakikilala tinanggap niyang biyaya, kundi, sa lawak ng kanyang kawanggawa. Ang kapatid na nagsasamantala sa Kapa tiran umalis man ay di dapat panghinayangan. Ang hanap niya ay pakinabang na material, samantalang ang Masoneria’y ispiritual ang iniaaral. Ang nakita sa loob nang Kapatid na ito ay mahigpit na paghingi sa kanya ng mabuting pakikisama, pakikipagtulungan, walang pasubaling pagkakawang-gawa, at lubos na pagtupad sa mga dakilang simulain ng Kapatiran. Kailan ma’t nagkulang siya o sumuay sa mga atas na iyan ay inagmamaliw ang lahat ng pagtingin sa kanya ng Kapatiran. Masugid at makasarili — ang taong hindi natagpuan sa loob ng Ma soneria ang kanyang pinakananais, ay naglayag siya sa Mundong material, at dito niya natagpuan ang kayamanan, lakas, impluensia at karangalan Sa kanyang pagsulong ay marami si yang naging kaibigan, na nagsaya’t nagsamantala sa kanyang naidulot na mga tulong at biyaya. Nguni’t kagaya ng isang naging matagumpay na pulitiko, ng maglaho na ang kanyang Turn •• page 30 C. DEL MUNDO REALTY I Member: ; Manila Board of Realtors , I Philippine Association of , Real Estate Boards. I I Specialists in. Sales, Service, Brokerage, Sub Divisions, Low-Cost Housing, etc. Send inquiries to: C. Del Mundo Realty 600 Rizal Ave., Manila — Tel. 3-24-31 1120 A. Mablni, Manila — Tel. 59-84-21 26 The Cabletow LODGE HISTORY . . . From pooo 8 smoke. In no time the Lodge is completely rehabilitated and meets at present in one of the rooms of the Sorsogon School of Arts and Trades, through the kindness of WB Pedro F. Gomez, Superintendent of the said school and the present Worship ful Master (1968). Holl of Past Masters. As we ce lebrate the GOLDEN ANIVERSARY of Bulusan Lodge No. 38, this year, we pay high tribute to the following brethren, who, once, twice and in some instances for several times, were duly elected to occupy that honored seat in the East: ♦1. WB Aurelio Diokno *2. WB Bernabe Flores *3. WB Pedro Paguia ♦4. WB Jose Figueroa *5. WB Anacleto Apostol *6. WB Jose de Vera ♦7. WB Leon Fajardo •8. WB Leon Olbes (Ung Puv • *9. WB Pedro Almonte ‘10. WB Maximo Bcrina •11. WB Herminigildo Encinas ‘12. WB Patricio Guerrero 13. WB Pedro Ttibianosa 14. WB Jose Medina 15. WB Emiliano Vida •16. WB Juan Lopez 17. WB Sotcro Escandor Sr 18. WB Rafael Ramos 19. WB Estanislao Gabarda 20 WP, Luis Duka 21. WB Lorenzo N. Talatala 22. WB Jose Laguna 23. WB Pedro Sta. Ana 24. WB Azarias Jayco ♦ Deceased For them ( * ) who have gone be fore us, “may we hear from HIM who sitteth as the JUDGE SU PREME, the welcome words well done, thou good and faithful ser vant, enter thou into the joy of the LORD.” And, may they continue their labours in the Celestial Lodge above. The year 1967 marks the arrival of Bulusan Lodge No. 38 at her Golden Milestone. Within the span of fifty years, the Lodge underwent varied experiences. The events from her birth aboard a ship, to the long crisis during and after the war, the transition period of 1960-1962 and many other significant events, form part of her colorful history, now wo ven in the looms of time. In calling back to mind the Summers and “Winters” of her existence, some brethren naturally tower high in steer ing our masonic ship of state through the rough and turbulent sea of pub lic opinion and scrutiny. They all deserve our tribute who in one any or another contributed their share and shoulder in turning the frater nal wheel that the life and charter of Bulusan Lodge might be pre served in the highest standard of Brotherly Love. Relief and Truth. GRAND LODGE NEWS f,Qm plB. 24 The other lodges in Visayas and Mindanao which have not yet been visited by them will be visited next month. Among them are: Kanlaon Lodge No. 64 in Bacolod City; Mt. Kaladias Lodge No. 91, Dumaguete City; Dipolog Lodge No. 162, ZamItoanga del Norte; Oroquieta Ixidge No. 154, Misamis Oriental; Mt. Apo Lodge No. 45, Zamboanga City; Juan S. Alano Lodge No. 137, Basilan City and Bud Daho Lodge No 102 in Jolo. The Grand Lecturers hope to finish their visitations to these lodges before the year ends. After wards they will visit the lodges north of Manila and the Bicol District. A SEPTEMBER, 1968 27 rfdvlce, to a (&ated ^MIK^ “ ffttlfl Died, age 20; buried, age 60. The sad epitaph of too many Americans. Mummyfication sets in on too many men at an age when they should be ripping the world wide open. For example: Many people reading this page are doing so with the aid of bifocals. Inventor? /?. Franklin. age 75. The presses that printed this page were powered by electricity. One • ■f the first harnessers? B. Franklin, age 41. Some are reading this on the campus of one of the Ivy League univer sities. Founder? B. Franklin, age 43. Others, in a library. Who founded the first subscription library in America: Franklin, age 25 Some got their copy throtigh the U.S. Mail. Its father? B. Franklin, age 47. Now, think fire. Who started the first fire department, invented the lightning rod. designed a heating stove still in use today? B. Franklin, ages 30, 44, 34. Wit. Conversationalist. Economist. Philosopher. Diplomat. Favorite of the capitals of Europe. Journalist. Printer. Publisher. Linguist (spoke and wrote five languages). Advocate of paratroopers (from balloons) a century before the airplane was invented. All these until age 84. And he had exactly two years of formal schooling. It’s a good bet that you already have more sheer knowledge than Franklin ever had when he was your age. Perhaps you think there’s no use trying to think of anything new, that everything’s been done. Wrong. The simple, agrarian American of Franklin’s day didn’t begin to need the answers we need today. Go do something about it! Tear out this page and read it on your 84th birthday. Ask yourself what took over in your life, indolence or ingenuity? A public service message reprinted from Newsweek. 28 Sctotet (fae&t Sa * Patio Tfta^o * ^ Miss Karen Ann Frantti, 17-ycar old American Field Service Exchange scholar from Saint Cloud, Minnesota, was the guest of honor of Malinaw Lodge No. 25 of Free & Accepted Masons, San Pablc City, during their monthly meeting and AFS night at their Lodge Hall on Zulueta Street last Saturday, August 10, 1968. In her speech before the Masons., she explained the role of the AFS program in strengthening goodwill, understanding, and friendship be tween the Philippines and the United States. She said that by living with Filipinos, she learned to understand fully the Filipino way of life and the love showered on her by her fosterparents and brothers and sister will make it hard for her when parting time comes. She said that of all Che countries she had visited, the Filipinos are incomparable as regards friendship and hospitality. On the verge of tears, she said that she has learned to love San Pablo and her foster family and regrets very much that she had to go so soon. After her speech, an open forum was held and she answered all ques tions propounded to her by the Ma sons. Upon request she rendered a vocal solo entitled “Dahil Sa Ivo.” After the occasion, the Masons feted her at dinner. She was accompanied by her foster sister. Miss Chita Sahagun. If her travel papers are fin ished on time, Chita will go with Karen to the States. Miss Frantti also filled speaking engagements with the Rotary, Jaycees, and Lions. Prominent among the Masons who received the visitors were Rouben C. Belulia, Worshipful Master; Cirilo D. Constantino of C.C. Institute; Ri cardo C. Buenafe, Laguna provincial treasurer; Amado Mabul. retired La guna provincial auditor; Narciso Villapando, Laguna Printing Press gen eral manager; Paterno Aquino, Aquilino Carpena, Ong Kim Luan, Simon Magpantay, Domingo Alimario, past Master, David Penaloza, Stiff Ali mario, Jose Alimario, Pedro Guevarra, Irineo Reyes, Pedro Aquino, Henry Pangan, Santos Torres, Ru ral Bank manager, Tito Gesmundo, Ernesto Estiva. Lorenzo Commendador, ex-Mayor Lauro Dizon, BIR Laguna revenue provincial agent Cel so Borja, Past Master, Eddie Cons tantino, Lazaro Dayan, Pedro Ex•'cnde, Oye Fule, Felizardo Aquino. \;do Avanzado, & S Abril. Miss Frantti resided with the fam ily of Mr. and Mrs. Victorino Saha gun (nee Lulu Raymundo), owners of St. Jude’s Motor Works, Wawa. San Pablo City. As a high school graduate, she observed classes at C. C. Technical Institute. /Xteneo de San' Pablo, and San Pablo Colleges. After staying with the Sahaguns for two and one-half months she depart ed for the States on August 25, 1968 This early we would like to remind Lodge Secretaries as well as future Secretaries to send in their annual reports to the Grand Lodge on time. We publish the names of officers in the April Cabletow only once and late reports will not be considered for publication after April 1969. SEPTEMBER, 1968 29 Picture taken at monthly meeting of Malinaw Lodge No. 25 on Saturday, August 10. 1568 with Miss Karen Ann Frantti, American Field Service scholar, of Saint Cloud, Minnesota, as guest and speaker. SEATED left t’o right; WB Amado Mabul, Grand Lodge inspector for Mali naw; VW Cirilo D. Constantino, past Deputy Grand Master, District 11; Miss Karen .4»n Frantti, WB Roubcn C. Bclulia, Master; Miss Chita Sahagun — foster sister of Miss Frantti; VJF Ricardo C. Buenafe, Deputy Grand Master for District 11. SOW ON SALE. . Masonic Demeanor and Proper Decorum in Lodge Meetings .. Pl.00 Handbook prepared in answer to the demand of brethren for knowl edge in the rules, regulations, laws, procedures, customs and traditions which guide Masons in the conduct of stated meetings and the perfor mance of the rites and ceremonies of the Craft. Other books and pamphlets Basic Instructions in Floor Work ..................................... P1.00 Installation Ceremonies in Subordinate Lodges .. (In Pilipino) .............................. 100 Pliilippine Masonry by Kalaw 3.50 Send your orders to: PLARIDEL MASONIC SUPPLY SERVICE 1440 San Marcelino, Manila PITAK PILIPINO . . From p.B, 24 iinpluensia at inaubos ang kanyang ka yamanan, ang dating mga kapanalig ay di man siya batiin sa daan. Ang gayon ay hindi dapat pagtakhan, pagkat ang hilig niya ay ang yaman, ligaya’t karangalang pang-kataivan na mayroong takdang hangganan, samantalang ang sa Masoneria’y ang kabanalan na ang gantingpala ay ben didsiong walang katapusan. A G. O. SABAS Jeweller Maker of Masonic Emblem * and Jewelry 0. R. ESCOSA Authorised Representative 76 Sibuyan St,, St * . Mesa Heights Quezon City Tel: 61699S 30 £Pa&lo dz ^eius Z7an-^aiur INTERNATIONAL FLAG HOUSE Flag Makers Government Contractor Since 1921 j BWAPA-Awardee 1952 * * NARCAC-Awardee 1962 One and only INDIAN STORE which OFFERS TAILORING SERVICES WITHIN 24 HOURS Look at our complete range of imported materials and style* of ‘ SUITS * SHIRTS * POLOS * POLO- * BARONG- * PANTS BARONG TAGALOG * JACKETS, etc. Expertly made to your measurements. Perfect Fit, All WorkB Guaranteed By .. For better service, see Bro. Murjani, Prop. 1059 Rizal Avenue Tel. 3-75-14 P. 0. Box 3539 Manila Why go to Hongkong, when you get HONGKONG — STYLED SUITS tailored at. . . ^o^al ( ★ EMPORIUM * ' TAILORS and HABERDASHERS | | DISTINCTIVE TAILORS FREE NECKTIE for every SUIT 553 Rizal Avenue Near corner Raon St., Manila Tel., 3-43-21 SEPTEMBER, 1968 31 AMBASSADOR WILLIAMS From pago 2 Grand Jurisdiction in the world, geographically speaking, in that it ex tends from Saigon in the west to Kwajalein in the east and from Sulu in the south to Tokyo in the North; with Lodges in South Viet Nam, the Philippines, Guam, Saipan, the Mar shalls, Okinawa, South Korea and Japan. He also stated that the Grand Lodge of the Philippines, with Amer icans and Filipinos alternating as Grand Masters, has earned the re spect and recognition of nearly all the other Grand Lodges in the world. Main speaker of the evening was Ambassador Williams, six-term gov ernor of Michigan (1948-60), Asst. Secretary of State for the Far East (1960-66) and now Ambassador of the U. S. to the Philippines (1968). The Ambassador is a member of Lotus Lodge in Detroit; is a Knight Tem plar and 33° Mason. Bro. Williams said he was pleased to be among brethren in the Philip pines for it is in the Craft, here as elsewhere, that he enjoys real fel lowship. He extended greetings from his Mother Lodge in Detroit. Bro Williams spoke at length on the poli tical situation in the United States claiming that November’s election will be a hotly — contested one and while both candidates are strong, there are imponderables which may give one the victory over the other A Cavite Lodge No. 2 From page 20 The contest will be held on No vember 23rd. 1968 at Cavite City and the presentation of the prizes will be made at the Rizal monument, Cavite City Park, on December 30th, 1968. A INVITATION TO EARN . . . The Capitol Masonic Corporation (formerly the Capitol Masonic Tem ple Assn., Inc.) has just completed the first half of Arcade No. 1 on Matalino St., Quezon City, back of the newly-occupied City Hall of Quezon City. The finished portion of Arcade No. 1 consists of four store spaces on the first floor and four offices on the second floor. The present facilities rent for Pl,250.00 a month. Construction of the second half of the arcade consisting of the same num ber of facilities on both floors will begin soon. Two more arcades, one on Kalayaan St. and another on the street between the 4,700-sq. m. lot of the Corporation and the City Hall compound, are on the drawing boards. Two main buildings, the Masonic Temple and the Masonic Hospital, will be built after the arcades are finished. * * * ♦ The corporation has an authorized capital of P500.000.00 and is now sell ing shares at P50.00 per share to Ma sons and members of their families. Here is an excellent opportunity to in vest your money in true-blue shares that are bound to earn more dividends as the years go. The Board of Directors and officers MW Vicente V. Orosa, PGM, ChairMW Serafin L. Teves, PGM, Presi dent; WB Mariano C. Lucero, PM, VicePresident; WB Nestorio B. Melocoton, PM, See»Treas.; WB Jose B. Santos, PM, Director; WB Basilio J. Enriquez, PM, Director; WB Gregorio Castelo, PM, Director. For further Information, write: The Secretary-Treasurer Capitol Masonic Corporation P.O. Box 990, Manila D-4O6 32 GRAND LODGE OFFICERS Grand Master ....................................................... Deputy Grand Mosier ....................................... Senior Grand Waraen ....................................... Junior Grand Warden ....................................... Grand Treasurer ................................................. Grand Secretary ................................................. Assistant Grand Secretary ............................... Grand Chaplain ................................................... Grand Orator ....................................................... Grand Marshal ................................................... Grand Standard Bearer ................................... Grand Sword Bearer ......................................... Grand Bible Bearer ........................................... Senior Grand Lecturer ..................................... Junior Grand Lecturer ....................................... Junior Grand Lecturer ...................................... Junior Grand Lecturer ...................................... Junior Grand Lecturer ...................................... S'nior Grand Dea-con ....................................... Junior Grand Deacon ...................................... Senior Grand Steward .................................... Junior Grand Steward ...................................... Grand Pursuivant ........................................... Grand Organist ................................................... Grand Tyler ......................................................... Joseph E. Schon Manuel M. Crudo Eugar L. Sliepiey Damaso C. Tria Cenon S. Cervantes Es<.eoan Munarnz Mateo D. Cipriano Kuperio Demonteverde William C. Councell Enseo P. David James L. Norris George J. Reid Jose Ma. Cajucom Hermogenes P. Oliveros Ramon Ponce de Leon Juan Causing Benjamin Gotamco Santiago M. Ferrer Teotimo G. Juan Antonio C. S. Ching Dominador G. Eli eta Gil F. Octaviano Bayani B. Ibarrola Angel S. Montes Eulogio 0. Nadal BOARD FOR GENERAL PURPOSES Cenon S. Cervantes, PGM, President Vicente Y. Orosa, PGM Vice Pres. Edgar L. Shepley, SGW, Secretary Manuel M. Crudo, DGM Damaso C. Tria, JGW Esteban Munarriz, PGM. G S 7. Jose C. Velo, PM 8. William H. Quasha, PGM 9. Charles Mosebrook, PGM 10. Macario Navia, HDGM 11. Ravmond E. Wilmarth. PGM 12. Mariano Q. Tinio. PGM REGIONAL GRAND LODGE OF THE RYUKYU ISLANDS Wallace H. Morris, Regional Grand Master Glen A. Strong, Regional Deputy Grand Manter Kenneth A. Rotness, Regional Senior Grand Warden Murray V. Harlou, Jr., Regional Junior Grand Warden Cleveland McConnell. Regional Grand Treasurer Andrew H. Bulkley, PRGM, Regional Grand Secretary DISTRICT DEPUTY GRAND MASTERS: District No. 1 District No. 2 District No. 3 District No. 4 Dist ict No. 5 District No. 6 D st-ict No. 7 District No. 8 D:st'ict No. 9 District No. 10 District No. 11 District No. 12 Manuel M. Crudo Perfecto B. Lingan Alfredo V. Sotelo Aqalon M. Umanos Doroteo M. Joson Jesus V. Evangelista Desiderio Hebron Lorenzo N. Talatala Apolonio V. Pisig Ricardo Buenafe Luis E. Makayan District No. 13 District No. 14 District No. IS District No. 16 District No. 17 District No. IB Dist'ict No. 19 District No. 20 District No. 21 District No. 22 District No. 23 District No. 24 Aniceto Belisaric Eustaquio de Guzmari Valerio Rovira Fidel Fernandez Augusto P. Santos Florentino Almacen Ruben G. Feliciano Jainal D. Rasul Frederick M. Poole George B. Archibald James B. King Rufino S. Roque Victorino C. Daroya MASONRY A PICTURE OF HUMAN LIFE The first three degrees of Masonry are beautiful, a vivid and thrilling picture of human life. Every step is an illustrative type of man, his birth, his manhood, his old age, and his death. There is no more striking simi litude of man in this world than is found in the beautiful and impressive ceremonies of Symbolic Masonry. Thezj bring man from darkness to the effulgent light of truth, and step by step, trace his course through life. He is led along th# pathway of knowledge to a revelation of his duty to God, his neighbor and himself. In them he is reminded that in this world we are beset with temptations, must endure trials, and be visited by afflictions, and they point to a trust in God, a virtuous life, and strength of charac ter as the proper way to meet all trials and vicissitudes. He is told of the undeniable fact that there is muta tion of all earthly things, that mortal ity rests upon all created beings, and taught that immortality is the spark of divinity that is within man. —The New Age. rZZZZZZ/Z///ZM