The Cabletow

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Part of The Cabletow

Title: The Cabletow
Issue Date: Volume II (New Series No. 3) January 1960
Year: 1960
Language: English
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extracted text: VOL. II (New Series) No. 3 January 1960 MACARIO M. OFILADA LUTHER fl. DEWIXV. JUAN «. ALANO. WILLIAM QUASIIA HOWARD R. EMILIO M HICK. ESTEBAN MUNARRIZ. SIDNEY M. AUSTIN ASISTORES, EDWARD F. STEWART MACARIO C. NAVIA FLORENCIO A R. I1.AGAN ELECTED GRAND LODGE OFFICERS In this issue.... Rictrdo Rubin (G1> Candido Perez (5!t» Tcolilo Gnuiliz t.'iG) Jose Ma. Cslurom. Sr. CfiRl DISTRICJ Dleirict No. District No. i Dleirict No. District No. I District No. I District No. li District No. IDUnriet No. 1! District No. II District No. 2' DEPITY GRAND MASTERS Donald O. Tlmrnjii (H» Elmer D. Rastorlcr <1121 Grand Master’s Message ........................ p. 81 The Bible and the Mason .......................... p. 83 WP Victor L. Stater Under Two Banners . . . . p. 87 Life of Rafael Palma . . p. 91 Py Pouciano Jacinto, Jr. The First United Grand Lodge............................ p. 96 Py MWl> Sidney M. Austin The Controversial Retraction .................. p. 101 Py WP F. A. Nieva A Trip to the Past .... p. 105 Py Pro. Leo M. Hatten Rizal the Mason ........... p. 107 Py the Grand Master Sinco: Education in Philippine Society .. p. 112 Py Pro. Rex D. Drilon. A Letter for the Pope . . p. 115 Py RWB William H. Qitasha Official Section ............. p. 117 “I shall pass this way but once; any good, therefore, that I can do or any kindness that I can show to any human being, let me do it now. Let me not defer nor neglect it, for I shall not pass this way again." Anon. This world of ours is in ferment. It is a seething caldron of con flicting interests, an ominous crucible of antagonistic ideologies. Roughly, the world today is made up of two awesome stockpiles of A & H bombs that could, and might, at any moment, wipe out human kind and civilization. God forbid that they be sparked by the spon taneous combustion in the warped minds of evil men in whose hands chance has placed your fate and mine. Unfortunately, these frictions are not in mere broad outlines as viewed from world perspective. Here in our country dog-eat-dog is the rule.. .The jungle is upon us.. .We have only to survey the daily news to yawn with ennui at the common accounts of multiple homicides, Suicides, fractricides, and parricades committed daily in our midst. This intransigence is found in all phases of our domestic life — social, economic, religious, political. Rifts and cleavages rend our organizations and institutions in whatever field of our endeavors, and we are pulling against each other and wasting our energies in destroying one another, when our efforts could well be directed toward the common welfare to enhance our chances for a better and more abundant life. We in the Philippines can not hope to depend forever upon the benevolence and the bounty and the power of the American people, anymore than the peoples of the world can depend totally upon the United Nations Organization to solve all the problems and cure all the festering and pestering ills of their respective countries. Man and nations will forever be crying for enduring peace, peace, peace, but there will be no such peace as there has been no really true peace throughout the ages, for the old formula has not yet been changed — the formula of greed, of selfishness, of human inhumanity to human ity. of hate rankling in the human breast. 81 The answer lies not in armies, not in inter-continental ballistic mis siles, not in the ability to destroy, but in the ability to build — to build fitting temples in the hearts of men — where God can and will make His abode. The only formula that will work, I think, consists of the Masonic virtues of relief and charity, of abnegation of self, and thoughtfulness for others. This is exemplified in the Masonico-Christian philosophy of the Brotherhood of all men under the Fatherhood of God. It is only when the hearts of men are so enlightened with the true Christian Spirit that men and nations will have true and enduring peace. This, we Masons can achieve in our own personal lives. That we all do it and lend it stress now is the essence of my Christmas—New Year message not only to my countrymen, but also to all people, Masons and non-masons alike in this territorial jurisdiction to whom my message may come. And so, let us paraphrase what we quoted above that we are pass ing this way, perhaps only this once. Any good, therefore, that we can do, or any kindness that we can render to any of our fellow crea tures, we will do it now, and not defer nor neglect it, for we may not pass this way again. The act does not have to be great. A kind word for another who may deserve a curse, a smile, a kind thought — forgiveness. Any of these little things will sweeten our lives and the atmosphere of our world; they will banish the miasma of hate that poisons our lives, even as the sunbeams chase away the fogs and mists that obscure the valleys. That, I think, is the way to implement and give meaning to the message of Him whose coming we celebrated last Christmas. If so, then these words did and do have meaning: MERRY CHRISTMAS AND A HAPPY NEW YEAR TO ALL. Gffljzti Master 82 THE CABLE TOW January, I960 The Bible and the Mason By WB VICTOR L. STATER, PM(1) Upon the Altar of every Masonic Lodge, supporting the Square and Compasses, lies the Holy Bible. The old familiar book, so beloved by so many generations, is our volume of Sa cred Law and a Great Light of the Lodge. The Bible opens when the Lodge opens; it closes when the Lodge closes. No Lodge can transact its own business, much less initiate candi dates into its mysteries unless the Book of Holy Law lies open upon its Altar. Thus the Book of the Will of God rules the Lodge in its labors, as the Sun rules the day. Nor is it strange that it should be •so. As faith in God is the corner stone of Freemasonry, so, naturally, the Book which tells us the highest truth about God, is its Altar-Light. Upon no other foundation can men build with any sense of security when the winds blow and the floods descend. Therein our Fraternity is wise, build ing its temple square with the order of the world and the needs and hopes of men, erecting its philosophy upon faith in spiritual verity and ruling its conduct by the immutable principles of moral law. While we may not say that Masonry is a religion, in the sense that it is one religion among many, it is none the less religious in its spirit and purpose; not simply a code of ethics, hut a fraternity founded upon religious faith — its teachings transfigured by the truths of faith which lie behind all sects and religions and arc the exclusive possession of none. It seeks to develop moral and spiritual life, to purify thought, to re fine and exalt character — in short, to build men and then make them Bro thers and Builders; and to that end it take's the Bible as its Guide, Pro phet, and Friend. By the same token, our gentle Craft knows a certain secret, almost too sim ple to be lound out, whereby it avoids the angry disputes about the Bible by which men are divided into sects. It is profoundly religious but it is not dogmatic. The fact that the Bible lies open upon its Altar means that man must have some Divine revelation, must seek for a light higher than hu man to guide and govern him. Bur Masonry lays down no hard and fast dogma as to the nature of revelation. Nor docs it attempt a detailed inter pretation of the Bible. The great Book lies upon its Altar, open for all to read, open for each to interpret for himself. It id the genius of Masonry that it unites men, not upon a creed bristling with debated issues, but upon the broad, simple truth which underlies all creeds and overarches all sects — faith in God. For that reason, no matter how widely religious teachers may differ in their doctrines, in the Lodge they meet with mutual respect and good will. At the Altar of Masonry they learn not only tolerance, but appreciation. In its kindly air of fellowship, they discover 83 that the things they have in common are greater than the things that divide. It is the glory of Masonry that it teach es Unity in essentials, Liberty in de tails, Charity in all things, on the ground that all just men, all devout men, are everywhere of one religion; and it seeks to remove the hoodwinks of prejudice and intolerance {so rhat they may recognize each other and work together in the doing of good. So much every Mason ought to know why the Bible lies upon the Al tar of the Lodge, a source of strength, a focus of fellowship, and a symbol of the Will of God for the life of man. Today the only Book is central, sover eign, supreme, the master light of all our seeing, a law to our hearts and a light to our craft. From the Altar it pours forth upon the East, the West, the South its white-light of spiritual vision, moral Jaw, and immortal hope. Almost every name in our ceremonies is a Bible name, and students have traced about seventy-five references to the Bible in our Ritual. But more im portant than direct references is the fact that the spirit of the Bible, its faith, its attitude toward life, pervades Masonry like a rhythm or a fragrance. As the Mason reads his Bible he will find many things familiar to him in Masonry, in imagery as well as in idea, aside from its fundamental spi ritual faith and moral command, which arc in our human world like the great rock ribs which hold the earth toge ther. The Bible is a chamber of image ry, a book of parables, a literature of symbols, and it shows, us life under many metaphors and similitudes, among them the imagery of architec ture — man the Builder, God the Builder, and men as living stones to be cut, polished and built into a House of the Eternal; and we learn in a new setting, the old symbolism of the work ing tools, as we are taught to use them in the Lodge. Yet the Mason will search the Bible in vain for anything akin to a Mason ic ceremony or degree. Even in the history of the building of King Solo mon’s Temple — the motif of our sym bolism and drama — there is nothing which resembles, or even remotely sug gests, what we are shown in the Lodge. To cite but one example: the tragedy of Hiram Abiff, so central in the mys teries of Masonry, is not met with by hint or intimation in the Biblical re cord. Plainly the biblical coloring of Ma sonry — its scenery and setting today —did not come into it directly from the Bible, but from secondary sources and by long, roundabout ways which wc are unable to trace so that by the time the Craft had taken its legendary, to say nothing of its ceremonial form, its dramas suggested by incidents in the Bible had been transformed into new shapes and put to new uses. The Le gend of the Lost Word, the Substitute Word, the Great Temple, the Master Builder, all these, and much else in Masonry, no doubt had their original inspiration and suggestion directly from the biblical narratives: but that they have wellnigh lost all touch with their sources, and, as a fact, have become a system of universal symbolism, belong ing equally to all men and all religions. And this is as we should like to have it, because Masonry, alike by its princi ples and its profession, is seeking to create a universal fellowship. The drama of the Master Degree, as all agree, was modelled upon tne dra ma of the Ancient Mysteries, a dra 84 THE CABLE TOW January, 1960 ma older than the Bible, older even than the civilization whose origin and development the Bible records and in terprets. When, where, and by whom this oldest of all dramas was taken up, recast, and given its biblical setting and symbolism, nobody knows and we may never learn. No Mason needs to be told what a great place the Bible has in the Ma sonry of today. As soon as an initiate enters the Lodge, he hears Bible words recited as an accompaniment to his ad vance toward the light. Upon the Bi ble he takes solemn vows of love and loyalty, of chastity and charity, pledg ing himself to the practice of the Bro therly Life. Then as he moves from one Degree to another, the imagery of the Bible becomes familiar and elo quent. In the First Degree he hears the 133rd Psalm, in which a happy singer of a time far gone celebrates the job of a God-annointcd brotherly fel lowship. In the Second Degree he sees in the imagery of the prophet Amos a plumb-line held in the hand of God, and let down from heaven to test the worth and work of men and nations. In the Third Degree he listens to the last chapter of Ecclesiastes, a litany of old age and decay, unmatched in anv language, describing the slow crumb ling of mortal powers and the master ful negation and collapse of the body, until the golden bowl is broken, and the dust returns to dust, and the spirit of man takes its long last flight to the God who gave it. Like everything else in Masonry, the Bible, so rich in symbolism, is itself a symbol — that is, a part taken for the whole. It is a symbol of the Book of Truth, the Scroll of Faith, the Record of the Will of God as man has learned it in the midst of the years — the per petual revelation of Himself which God has made, and is making, to man kind in every age and land. Thus, by the very honor which Masonry pays to the Bible, it teaches us to revere ever)’ Book of Faith in which man has found help for today and hope for the morrow. For that reason, in a Lodge consisting of Jews the Old Testament alone may be placed upon the Altar, and in a Lodge in the land of Mo hammed the Koran may be used, ac cording to the laws of the Mother Grand Lodge. Whether it be the Gos pel of the Christian, the Book of Law of the Hebrew, the Koran of the Mus sulman, or the Vedas of the Hindi, it everywhere Masonically conveys the same idea — symbolizing the Will of God revealed to man, expressing such faith and vision as he had found in the fellowship of the seekers, and finders of God. None the less, while we honor every Book of Faith in which man has found comfort and command, with us the Bible is supreme, at once the mother book of our literature and master-book of the Lodge. Its truth is inwrought in the symbolism of our Craft; its vi sion lights all our way, showing us the meaning and worth and destiny of life. Its very words have in them the me mories, echoes, and overtones of voices long since hushed, and its scenery is interwoven with the holiest associa tions of our lives. It behooves every Mason, of everv rite and rank, not only to honor the Bible as the Great Light of the Craft, but to read it, study it, live wih it, love it, take its truth to hear and learn what it means to be a man. There is some thing in the old Book — a sense of God, a vision of a moral order, a pas THE BIBLE AND THE MASON 85 sion for purity, an austere veracity, a haunting pathos and pity — which, if it gets into a man, makes him both gentle and strong, faithful and free, obedient and tolerant, adding to his knowledge virtue, patience, temper ance, self-control, brotherly love, and pity. The Bible is as high as the sky and as deep as the grave; its two great characters are God and the Soul, and the story of their life together is its everlasting romance. It is the most human of books, telling us the half forgotten secrets of our own hearts, our sins, our sorrows, our doubts, our hopes. It is the most divine of books, telling us that God has made us for Himself. A1 AAA Islam Temple Initiates 102 Pictured above are some high rank ing dignitaries of Nile Temple, AAONMS, who composed the divan which came to Manila to confer the degress of the Order on over a hun dred candidates. With them in the picture are MWB Ofilada, Grand Mas ter and RWB Pedro Gimenez, Grand Orator, of the Grand Lodge of the Philippines, both of whom were among those initiated in the Ordei The majority of the candidates are Scottish Rite Masons belonging to Lu zon Bodies, some of them coming from Siagon and Singapore. Prior to their taking the Shrine degrees, they were conferred the Scottish Rite degrees at the year-end conferral of the Luzon Bodies. Among others who took the Shrine degrees are candidates from Philippine and Manila Bodies. 86 Under T)wo banners By Dr. SALVADOR ARANETA President, Araneta University I am a Filipino and a Catholic. In my country we have the problem of great unemployment and poverty. Be fore coming here I thought that all that was essential to insulate the Philippines from Communism was to solve our eco nomic problems. I cherish for my country the social well-being, not of the big powers, but of the small nations like the Scandi navian countries. But the story of Russia's demands on Finland, men tioned here a few days ago, was a revel ation.to me. I now sec the great danger of trading with Communist countries. Trading is a form of dependence. Be cause most of our trade is with Ame rica, we depend much on America. But America never told us: “Fill the Ca binet with these men or we stop trad ing with you." Yet our friendly re lations with America are deteriorating. We gave all for the cause of democracy during the last war. We lost more than one million men. Manila was one of the most devastated cities in the last war. But in that great crisis there were no misunderstandings between Filipinos and Americans. Why? Dur ing the war Filipinos and Americans had the spirit to give, whatever the cost. In the war, we had the MRA spirit. This has all gone with peace. Todav the spirit is “tit for tat’’. How much can I get from him? And so today there are several “irritants” (that is the word commonly used) in the relations bet ween the two countries. True, some economic aid is extended by America, but in many cases, in use less projects, and the aid is wasted and ineffective. Long drawn out negotiations have been going on to re-examine the military bases agreement. The subject of criminal jurisdiction of offenses is a knotty problem. It has arisen because of actual instances of conflicting views between the two Governments. These problems appear very serious in the Philippines. Caux they look un important compared to the problem in Cyprus, now happily solved with the work of MRA men, and the problem of Algeria, so much the concern of this Conference. But let us not wait while the Philippine-Amcrican problem develops into a major one. I therefore make bold to suggest that MRA invite the American and Philippine negotiators to come to Caux. Secretary Serrano of Foreign Af fairs is a friend of MRA and I am confident that in this atmosphere of Caux, greater progress would be made in thp long-drawn negotiations .of the retention of the military base agreement that has been going on in Manila for the past many, many months. A second problem that we have today in the Philippines is the Chinese prob lem. They dominate the economic life of the nation. Today they are loyal to Nationalist China. This loyalty would he most doubtful once Red China is iccognized by our Governments, or in 87 other wavs acquire a greater influence m the Philippines, and that recognition would be forced on us once Red China is recognized bv America. We there fore prav that America will never re cognize Red China. But America's nosition on this point starts to waver. I do not have time to discuss the Chinese problem in my country at length. It has many phases. But again, 1 believe that a group of prominent Filipinos and Chinese should come to Caux to study the problem in the light of the four absolutes. The relaxation of thte morals in our land is another problem. In no small measure this is due to modern movies. I am happy to hear that MRA is film ing all the plays that it has produced, and I wish to slate that I would feel privileged to be instrumental in in troducing them into my country. I came here convinced that MRA had changed the lives of many people and made them new men. But I have to confess that I thought that personally I was not in need of this conference. I leave this conference with many les sons learned, with many valued friend ships acquired and, I trust, a little better I am a Catholic and looked upon by many as a prominent Catholic. And as you may know, many dignitaries of our Church do not yet look with favor to MRA. This has pained me much. Because I do not see incompatibility between my faith and MRA—and work ing together, in a common goal, to change men and change the world, the accomplishments of the united ef forts would be far greater. MRA has strengthened mv faith and it has cer tainly stimulated me to change and be a better man, by the example, the de dication and the unselfishness of others who no not belong to my faith. Here, we are made to see the prob lem of Communism from a global view, and no attempt is made to con ceal either the magnitude or the urgency of the problem. Nowhere has it been better explained to me the connection between lack of puritv and lack of the other standards on the one hand, and Communism on the other. And now here have I acquired a greater deter mination to be a part of this great moral army to win the minds and hearts of men for God and away from godless Communism. We leel no longer dis mayed and depressed, however great the difficulty ahead. We see that we are not alone, that although individual ly, if working separately, we would not count for much; but united under God, living the tenets of our faith and under the banner of MRA, we have an im portant part to play. Great conversions, great generous decisions, great human changes are taking place here at Caux. And I see now that we underestimate the good ness and generosity of youth. And man can be generous once he has been shown that there is something great, something noble for which he can live, and that is the remaking of the world. I think this is the secret of Moral Re Armament. My Church, the Catholic Church, admonishes us to be good to reach Heaven. To an immortal soul, Heaven should be more important than remak ing the world. But somehow to many, such a thought does not register. But what is happening here at Caux has demonstrated that a plan that calls for a radical change in ourselves, to remake our families, to remake our countries, to remake the world, does appeal to many minds and hearts. MRA is today truly international dynamic force that has given a lesson, 88 THE CABLE TOW January, 1960 a mission and a vision in life. In Mo ral Re-Armament, persons of all colors □ nd creeds do meet and find a com mon platform, where the wishes of of Pope Pius XII are being fulfilled when he said: “On the ruins of a social order which has given tragic proof of its importance to create the well-being of the peoples, must not all great souls, all men of God, unite in a solemn battle in which thev will know no rest until in all states and in all nations of the earth, legions of men arc trained who are absolutely decided to reconstruct the social edifice upon the unshakeable centre of gravity of the Divine Law, and who are unitediv dedicated to the service of persons and communities which must re-find in God their true nobility.” Because I am a Catholic, because 1 wish to participate in the realization of the vision of the future of Pope Pius XII, I hope I shall be permitted to be a crusader, to be a fisher of men, un der the two banners, that of the Cath olic Church and that of Moral Re Armament. ♦ (Reprint from MRA Magazine) AAA Why should we be tn such desperate J/aste to succeed and in such despe* rate enterprises'1 If a man does not keep pace with his companions, it is perhaps because he hears a different drummer. Let hit:: step to the music which he hears, however measured or far mvny. — Henry Thoreau. All who have meditated on the art of governing mankind have been con vinced! that the fate of empires de pends on the education of youth. Baradi on Home Leave MWB Mauro Baradi, PGM, and Minister Plenipotentiary of the Phil ippines to the United Nations, Chair man of the Advisory Committee of that bod)’ to Italian Somaliland, arrived in Manila two days before Christmas for a well-earned home leave after three and a half years in Somalia helping that trust territory to prepare itself for an independent existence. Past Grand Master Baradi, while on overseas assignment, spent most of his time in Somalia and part of each year in New York when the General As sembly of the United Nations was in session. Most of the time as member of the Advisory Committee, he was elected as its Chairman to preside at the deliberations of the committee which has charge of helping organize and maintain an indigenous govern ment in Somalia. While under the trust agreement in the United Nations, Somalia was to get her independence on Dec. 31, 1960, under the influence and effort of MWB Baradi, rhe United Nations committee agreed to move the date of independence of Somalia earlier. During his short home sojourn, MWB Baradi, fluent and forceful speaker that he is, has had to fill speak ing engagements in civic groups, clubs, chufches, and radio stations in addition to Masonic lodges. Word has been received that in Somalia he is highly respected for his help in writing their constitution and in laying the ground work for a democratic government. On January 8 MWB Baradi flew back to Somalia to rejoin the rest of the family and continue working there un til the country is proclaimed indepen dent on July 1, 1960. 89 Order of the Eastern Star I he picture above is of the newly installed officers of Sampaguita Chap ter N. 5, DES. This month saw the in stallation of officers of eleven chartered chapters all over the country. The East ern Star movement has been in the Philippines since 1904. Some of the of ficers of some chapters are: MAYON CHAPTER NO. 1 Jimmie Louel Carnes, Worthy Matron; Herbert Reynolds, Worthy Patron; Marguerite Elliot, Associate Matron; A. Robson Smith, Associate Patron; Agnes Schoening, PM, Secretary; Ge raldine Reynolds, Treasurer; Ruth Greenfield, Conductress; Doris Smith, Associate Conductress; Ruth Fary, Chaplain; Alice Bellis, PM, Marshal; Ethel Rouse, Adah; Victoria Dib, Ruth; Rae Brown, Esther; Beverly Licht, Martha; Marcy Hamra, Electa; Wylmoth Thompson, PM, Warder, Douglas NicoJl, Sentinel. ROSARIO VILLARUEL CHAPTER No. 2 Cristcta L. S. Alvarez, Worthy Mat ron; Graciano N. Villamantc, Worthy Patron; Conchita O. Ilagan, Associate Matron; Victorino Floro, Jr., Associate Patron; Pilar R. Gonzalez, Secretary; Victorina A. Elson, Treasurer; Josefina Esguerra, Conductress; Elizabeth Piopongco, Associate Conductress; Andrea V. Vallejo, Chaplain; Rufina T. Pestana, Marshal; Lina G; Navia, Organ ist; Maria Hernandez, Adah; Esperan za G. Martinez, Ruth; Maria N. Villamante, Esther; Felicidad Catli, Martha; Mercedes Aguda, Electa; Dolores de Rama, Warder; and Enrique R. Rimando, Sentinel. (Continued, on page 100) 90 Essay Contest a Success The Grand Lodge is pleased to an nounce that the essay contest this year on the Lives of Great Masons was a great success. While there were not as many participants as expected, the quality of the biographies entered in the contest was far beyond our fondest hopes. The themes were: 1. The Life of Jose Abad Santos 2. The Life of Rafael Palma, and 3. The Life of Teodoro M. Kalaw It is noteworthy that a father and and his son starred in the contest. Brother Ponciano Jacinto, a lawyer, writer and professor of English, won first prize with his entry “Life of Teo doro M. Kalaw”. His son, Ponciano Jacinto, Jr., a fledgling lawyer at MLQ University, won first prize with his entry “Life of Rafael Palma”, and sec ond prize with his other piece “Life of Jose Ahad Santos”. Wor. Brother Leopoldo Boquircn landed three prizes: A first, in “Life of Jose Abad Santos”, second in “Life of Teodoro M Ka law” and third in the “Life of Rafael Palma”. Brother Demetrio Estrella placed second in the ‘Life of Rafael Palma”, while Brother Alfredo Samson got third in the “Life of Teodoro M. Kalaw” and honorable mention in the “Life of Raflael Palma”. The Board of Judges was composed of Rt. W. Bro. Luther B. Bewley, M. W. Bro. Sydney M. Austin, and V. Rev. Bro. Macario C. Navia. All of them are lavish in their praise for the fine quality of the literary works en tered in the contest. Delightful reading of beautiful writ ing on the lives of Filipino Masons awaits the brethren in many issues of the CABLE TOW featuring the win ners in this contest. If this is any cri terion, a literary contest may hereafter be a feature of every Masonic year. A A A tAe ttiiaeA a. — Life of Rafael Palma By PONCIANO JACINTO, JR. School of Law, Manuel L. Quezon University "Unless I miss my guess,” said Ra fael Palma as if in soliloquy, “they'll 6oon be here.” “Who?” asked one of his dear ones who were at his bedside, solicitous for his comfort. Don Rafael was nearing the end of the road and he knew it. “Special guests,” he answered ab sently, “........jackals, vultures, hyenas “He's delirious. ...” “Don't be ridiculous,” he scolded sharply, “my mind has never been clearer.” “Then what. ..." “A-a-a-a-a-y,” sighed the patient in 91 mock resignation. “You and your et ernal headache. Whenever you start thinking, your head aches, so you re sort to questions, questions, questions. Still,” he mused with grim humor, “it proves that vou have a brain.” That was Rafael Palma. Rarely given to quibbling and double-talk, be was brutally blunt to the end. He rode roughshod over people’s feelings, not that he enjoyed sadistic pleasure in so doing, but because he had no patience for supidity. He merely in sisted on the exercise of his right to speak his mind freely and he did so objectively, oblivious of the havoc he wrought upon other people’s sensibili ties with the bludgeoning force of his words. But now it seemed that he had the gift of clairvoyance, although ap parently a poor one, for guests indeed soon arrived — not denizens of the zoo as he predicted, but priests who were all solicitude for the salvation of his soul. Against their insistence, Palma was civil, but firm — he adamantly re fused to repudiate Masonry, the sole source of the only true happiness he ever knew — where he was liked for what he was, or what he was not, with no selfish, ulterior motives, just the love of man for man. Rafael Palma had lived a long and fruitful life, not because, but in spite of his artless ways. He was blessed with the rare combination of two com plementary skills — that of the law yer and that of the writer. But that extraordinary gift formed no more than the nucleus of the entire man that was Palma. This man had a bril liant mind, an iron will, and an in domitable courage. Trained in the law, which includes dexterity in logic, argumentation, and debate, he was a vigorous writer whose dissertations in any subject that af fected the fundamental principles of right and justice and general welfare according to his lights, stood as invul nerable as a rock, manifesting the rug gedness of his powerful personality. In his polemics, his legal training unerringly showed him where he could tread safely without sacrificing vitality. His mastery of the Castilian language put his ideas in orbit with the dazzling brilliance of lightning and the devastating power of a thundcrBut his precision and his power of discourse sacrificed beauty, even as his fierce adherence to truth did away with tact and diplomacy. Conscious of his powers, he had little use for art in languages. He disdained the sub tle advantage of skillfully wielded rhetorical aids, and simply demolished the opposition with the steamroller of logic and truth. He saw no useful purpose in saying that a certain lady was no longer young. To Rafael Palma, the woman was simply old. For that matter, neither was she out shop ping for a crib — she was simply preg nant. Thus it was that while his literary creations were robust, they were mere ly expositions of incontrovertible facts. He did not rave in poetic rapture over the breath-taking colors of the sunset, but merely pointed to a prosaic com bination of light and dust in the at mosphere. So it was that Dr. Rafael Palma’s biography of Dr. Jose Rizal was as factual as gun powder, and about as dry and palatable. Indubitably it was a good, honest, conscientious work, but it did not scintillate, it did not throb with the vibrant beauty that only an 92 THE CABLE TOW January, 1960 inspired artist can impart to a true work of art. But the man was the epitome of in tellectual honesty and moral integrity. Such was his uncompromising recti tude that he was impatient with sham, often rude even, without meaning to he. For a more compassionate soul never trod the earth, vet people called him ruthless, and lie was, when the stakes concerned morality and honor. Consequently, Palma was a lonely man. This was inevitable, for God made more rogues than saints, and Diogenes had been gone for ages bclorc his Filipino counterpart in Palma came to the scene. For the rich and powerful, it is easy enough to he intransigent, assertive, contentious. From the standpoint of affluence and influence, Palma was neither rich nor powerful, vet he neither gave quarters nor asked any m his fights for truth. For it was his noble courage that predominated among his virtues — the courage to ex press his opinions and to stand by his convictions, even if, in so doing, as it did happen throughout his life, ;t would cost him popular approval, his Iricnds even, and the material comforts in which one ef less rigid ethical cri terion would have wallowed in cpicurian plenty. .Above all. the crowning splendor o( this misunderstood man’s attributes was his pure honesty — pure entire, total, complete, absolute. The man’s Spartan honesty was such that he could not help but starve to death if bv eating to live he had to compromise his conscience and truth in the slightest. All these attributes boldly stamped his writings and utterances, his acts and his ]X)licies — particularly in the newspaper "El Rcnaciinicnto." and in his administration as President of the University of the Philippines. Toward the sunset of his pragmatic career, when he would have been en joying a well-earned rest, he was com pelled to practise law to keep the spec tre of want at bav. It was then that his integriv and rectitude were put to acid test. At that time his fierce adherence to his iron criterion had already made him the invulnerable rock that he was, and, being a rock, he seemed unfeel ing to the outside influences that did not speak his rock language. So, like a rock, he was alone, forlorn, conve nient haven to raw-weather friends, like the fickle birds of prev and pas sage that needed the comfort of his strength upon which to rest their bat tered bodies from the buifeting of the elements, only to receive their drop pings in return as they flew away strengthened, after using him, never to return. This acid test came when a so-called friend, aware of Palmas straitened financial circumstances, struck on the bright idea of obtaining something for nothing bv using Palma’s talents and capitalizing on his pervertv. This op portunist, a sharp operator, was quick to collect but slow to pay, and now he was in trouble. I he case he offered Palma was for the recovery in damages from a ma terial man who brought action against the sharper lor an already discharged obligation, to the alleged prejudice of his credit. Palma was to get a small loi'une — enough to tide him over for the short remainder of his impecunious way of life. Bur in the course of his investiga tion. Palma discovered that when his client, through his shady connections. LIFE OF RAFAEL PALMA 93 found that his creditors lawyers were preparing a complaint against him, he hastened surreptitiously to pay his debt, and since it took time before the lawyers knew of the payment, the com plaint was nevertheless filed several days afterward. The scheme was as clever as it was a swindle pure and simple. Palma spat on the man’s face. Because of his absolule incorrupti bility, Palma was essentially fearless. For he so lived that he could look any man in the face and tell him to go to the devil. More than fearlessness in the face of an. adversary, he had a sense of humor that might have been at the evanescent point, the penumbra, as it were, where wit ends and humor begins. Rafael Palma was then in the throes of his last fight and, true to his premo nition, he had visitors. They were not jackals, vultures, and hyenas — the scavengers that attend death for the carrion. Thev were merely well-mean ing priests who, in their own words, onlv wanted him to abjure Masonrv if his soul was to be saved. For like Dr. Jose Rizal, Dr. Rafael Palma was a Mason and so, like.Rizal before his death, priests took shifts at his bedside trying to make him disown Masonry and make a good confession. “But Father,” Palma exclaimed. “I have nothing to confess to you, ex cept that I am a true Mason if that’s what you mean. If that’s all you want me to do, I will do it with plea sure if it will make you happy.” To another of his tormentors, he said, “I wrote a biography of Dr. Jose Rizal, another Mason, and sound rea son tells me that I am right in the con viction that Rizal died a Mason, your so-called retractions to the contrary notwithstanding. So far I’ve found no valid reason to change that conviction. How can you now, in my house and under my circumstances, ask me to out rage my conscience with a retraction of mv own?” “Moreover, he added with a twinkle in his eye, ‘I have been reading good literature lately, and I want to read a particularly interesting passage to you." He groped under his pillow and began reading slowly and clearly. “To suppose that God with bodily hands formed man from the dust is very childish. . . . God neither formed man with bodily hands, nor did he breathe upon him with throat and lips. .. .”1 “Dr. Palma!" the good priest screamed with holy indignation. “That is sacrilege, unmitigated blasphemy. You and your iniquitous Masonic lit erature. .. .’’ he spluttered, choked then unceremoniously took his leave. Rafael Palma smiled faintly, not without kindness, though tinged with sadness. For Palma, the Mason, was himself a deeply religious man accord ing to his lights, gratefully enjoying the freedom of its profession which was made possible by the sacrifices of other Masons before him both at home and abroad. As a matter of fact, what he read to the priest was not exactly by a priest, or by a bishop, or by an arch bishop; it was not by a cardinal either, or by a pope even. Actually it was written bv no less a bulwark of the Roman Catholic Church than St. Augustine. And now a hint of Palma’s maca bre wit and sense of humor. To the insistent and persistent priest who in considerately sapped the Doctor’s wan ing strength with his nagging, he bar 94 THE CABLE TOW January, 1960 gained. "Very well, Father. You are an xious for the salvation of my soul, and I certainly do appreciate your solici tude. Of mv manv shortcomings, in gratitude is not one of them. You be lieve that I ought to adjure Masonry and make a confession. Well, out of sheer gratitude for your deep concern for my spiritual welfare, I, too, want you to be saved. Amor con amor se paga, £ch, padre? j Pues Lien! I will confess, and abjure Masonry if you will be an equally good sport and, for the salvation of your own soul, become a Mason vourself.’ The good priest, after recovering from the shock, crossed himself pious?y and fled the place. And so, even as he lived, Dr. Rafael Palma died — a Mason. & & & Filipino Masons in California Organize Some eighteen Masons belonging to lodges under the jurisdiction of the Grand Lodge of the Philippines presentlv residing in California have organ ized themselves into the Philippine Travellers Club with headquarters at 744 Washington Street, San Francis co. California. It is one of their main objectives to band together for the pur|-x>se of having closer relations and keeping in touch with the activities of their Grand Lrxlge as well as their resAj the organiaztion meeting on Nov ember 13, 1959, the following brethren were elected olliccrs: N. i\. Morabe, President: z\. Asercion, Vice-President; and R. Ancheta, Secretarv-Treasurer. At the time of their organization, they had for special guest. VWB Amando Ylagan, District Depute Grand Master for District t\'o. 9, who happened to he in the city in the course of his rePleane turn to Page 100 95 Qrandmother of Us cAll — The First United Grand Lodge By MWB SIDNEY M. AUSTIN, PGM The history of the Mother Grand Lodge of England is so well known that it might he considered presump tuous on mv part were 1 to address you at length on that subject. However, a leu' pertinent facts and dates will tend to refresh your memory and also serve the useful purpose of enabling you fully to understand and appreciate the great and enduring institution that those relatively few brethren brought into being when they decided thiat a Central Governing Body would be a very necessary and vital factor in order to stabilize and strengthen an institu tion that had already existed as opera tive masonry for centuries and which, at this particular epoch, was showing signs of decav. The first meeting was held at the Apple Tree Tavern. London, some time during the latter part of the year 1716. Some writers believe that this meeting mav have been held during the very earlv part of 1717. However, we do know that during this prelimi nary meeting matters were discussed appertaining to the formation of a lodge that would serve as a governing body and to which the other lodges would be subordinate. It is very unfortunate indeed that we do not have any really authentic infor mation regarding this historic meetin", bevond the approximate d,ate thereof, and the place were it was held. How ever, we can be sure that the discus sions must have ended to the satisfac tion of he brethren present because ar rangements were made to hold the first meeting as a Grand Lodge on St. John the Baptist's Dav in 1717, the meeting place was designated as the Goose and Gridiron Ale-house and we do know that this meeting t<x>k place as ar ranged and that a certain Brother An thony Saver was elected as the first Grand Master and he, in turn, appointed the following as his Grand Wardens'.— Jacob Lamhall and Joseph Elliot, the former was a carpenter and the latter a captain. However, we do not know For sure which one was the senior and which was the junior. The election of the Grand Master was accomplished bv a show of hands and it is a great pity that we do not know more about the individual to whom fell the unique and great dis tinction of being the first Grand Mas ter of the fraternity? He is referred to bv various writers as a gentieman which leads us to presume that he must have been, at that time, a man of independent means, otherwise, an individual who did not have to accom plish nhvskal work in order to provide for himself and family. During the course of this meeting, the brethren constituted themseives a Grand Lodge, pro-tempore. in due form and we cannot help but feel pangs of regret that no minutes have come down to us of the quarterly meetings for the first six years and we have to 96 relv upon Bro. Anderson lor much <>t what we know about those early for mative years. We do know that regular quarterly meetings were held and that the An nual Assembly and l east was held on |unc the 24th of each succeeding year. At the second annual meeting, Bro. George Pavnc, Esq. was elected Grand Master and he ehose as his Grand Wardens the following brethren: — George Cardwell and Thomas Morice. Alter the new officers had taken over, the newly elected Chand Master requested that the brethren bring to Chand Lodge anv old writings and re cords concerning masonry and masons in order to show the usage of ancient times and several copies of the Gothic Constitutions were produced and col lated. During the z\ssembly of 1719 Bro. |ohn Dcsaguilier was elected Grand Master and during this year the forma tion ol several lodges took place m London and vicinity and several men ol noble birth were made masons dur ing the course of the year. 1 hus the lirst Cirand Lodge of the world gradually grew but it was not all plain sailing. Apparently, a few pri vate lodges op|Mised the lormation ol a Grand Lodge and resisted all overtures lor their co-operation, in fact a few of these lodges actually destroyed .some very valuable manuscripts. At this pe riod ol the crah’s history they had no printed matter at all that dealt with re gulations. charges and secret usages of t»l the cralt. Masonic scholars deplore this destruction ol those manuscripts as they may have given us very valua ble inlormation about the operative cralt that we shall, in all probability, never bv able to obtain. At the quarterly assembly held on St. John the Evangelist’s day of the year 1720, it was agreed that in order to avoid disputes and save valuable time, the name of the incoming Cirand Master should be proposed to the Cirand Lodge at the quarterly meet ing immediately preceding the annual assembly bv the Cirand Master and. if approved, that the brother, if present, should be saluted. During the annual assembly of 1721, the first nobleman was elected as Cirand Master, the Duke of Montague, and it was at this assembly that it was suggested that the stewards were a[>ivointcd to assist the wardens to prepare for the feast at the annual assembly the following year. Also at this meeting we get the first indication that thy craft was expand ing because arrangements had to be made to find a more commodious meeting place and this resulted in the assembly of 1722 being held in Sta tioners llall and we arc informed that twelve lodges were represented bv their masters and wardens. These representa tives met at the King's Arms 1 avern and marched in procession to the meeting place. In this wav the new governing body existed from year to year until 172.4 when it was pul upon a more business like basis; minutes were kept; regula tions were promulgated and some sort ol order was put into its records and determined efforts were made to stand ardize the ritual and even Anderson's Constitutions were produced and ac cepted. Those lew brethren who instituted that historic meeting at the Apple T ree Lavern during the year 1716 could not have had the least idea that they were sowing the seeds of what was to dev elop into one ol the foremost organiza THE FIRST UNITED GRAND LODGE 97 tions of all time. If we take time out to reflect back upon many of the great movements that have come into existence we can not help but remark that most of them appeared to have been started on their wav in a casual or accidental manner. Speculative masonry is no exception. In fact the revival of masonry in 1717 put a new force and form into the craft that it had never known before and the impulse sent it on its beneficient mission throughout the entire world. In fact so unpremeditated was the beginning of this new movement that we can claim that the history of the origin of modern masonry is clothed in as dense a fog of mystery as that which surrounds the origin of our an cient symbols and rites and it is quite possible that this x-cil of mystery will never be pierced by man. From out of a period of mist and darkness the new masonry began to throw’ a beam of light that enabled man to see through the darkness and w'hich seemed to bring w'ith it a pro mise of a philosophy that would bring untold benefits to the lot of mankind. Although we are masons we are still human beings and, as such, we cannot help but possess a very keen curiosity to learn how our institution developed into the vital force for good that it has become today. We have very many questions to ask but, unfortunately, very few an swers seem o satisfy those ques tions and, much to our sorrow, we realize that the answers we are eager to have may never be found unless some hidden manuscripts, the existance of which is not even suspected at the present moment, are brought to the light of day. However, in spite of our unsatisfied curiosity, we must freely admit that the brethren of those formative da\s must have put their masonic teachings into actual practice and that they had cultivated the ability to guard a secret with a very pronounced success be cause they have left us so very little information and there is so much that we would like to learn. We canot say for sure how many lodges there were in London when the thought of establishing a Grand Lodge lirst began to germinate in the minds of those early brethren. However, we do have some reason to believe that there were more than the four “Old Originals” that were represented at that histOTy-making first meeting. Wc do not know what bond existed among them that could have caused them to unite to take common action in such a stupendous undertaking be yond the fact that we have strong reasons to believe that such action was necessary in order to save the craft from falling into a condition of such decav that it might have been beyond repair. We also know that some of the old lodges that were in existence at that time were wholly operative in nature whereas some were a mixture of opera tive and speculative masons and that, at least, one was wholly speculative in character. History informs Us that the craft at that time was in a very unstable condi tion, some writers claim that it was bordering on disintegration and we do not have to seek far in order to find the reason for this most unfortunate state of affairs. It is well known that the operative craft enjoyed a brief period of pros perity immediately following the great 98 THE CABLE TOW January, Hicn fire of London in 1666 when the serv ices of experienced masons were in great demand but, thereafter, a decline set and that put the operative craft in sore straits. According to one record that has come down to us, we learn that the few lodges of London feeling them selves neglected bv Sir Christopher Wren thought it fit to cement togeher under a Grand Lodge as the “Center of Union’’ and Harmony." Wren was the famous architect of that day and was responsible for the design and erection of St. Paul’s cath edral and many other churches that were rebuilt after the great fire that practically destroyed the City of Lon don. What tends to pique our natural in terest and curiosity is that we cannot find any record that would tend to prove hat Wren was ever a member of any lodge notwithstanding the va rious rumours and assertions to the contrary', even that great Mason, Wil liam Preston, stated that Wren was a member of the famous Lodge of An tiquity and that he had presented to that Lodge three carved candlesticks. It may be that as When was the fore most architect of that time that his name became intimately connected with the operative masonic institution. Therefore, it could be but a natural consequence that his name would be associated with anv new move that had any connection with the masonic craft. z\s I mentioned before, the minutes of the meetings of the newly formed Grand Lodge were not kept until six years after that first historic meeting as a Grand Lodge and we arc therefore, mostly dependent upon Bro. Gould, a past Grand Deacon and one of our foremost historians, for most of what we have been able to learn regarding those first six years. Even he was ob liged to refer to an account which was not written until the second edition of he Constitutions of 1738, that is about 21 years after the events had taken place. It does seem to be really remarkable that a movement of such great im port should have left such a meagre record and a report that was made long afterwards and consequently, may not be as accurate as we could have wish ed it to be. We must all feel the urge to ask why were the minutes not kept? or pre suming that they were kept and record ed, what has happened to them? That is something that we shall, in all pro bability, never know. rXnothcr matter that must intrigue us is, why was the first Grand Lodge in the world formed with apparently no thought being given to the import ance of having a constitution? Even the General Regulations did not come out until 1721 and the constitution did not appear until 1723. After studying the scanty records that were enlarged upon by Bro. Gould, the impression is forced upon one that the formation of the Mother Grand Lodge must have been in the nature of an experiment rendered be cause of the pressing need of a "Centre of Union and Harmonv” and, from what we arc told bv the majority of our scholars, it must have been a press inn need indeed at that time in order to save the Craft from falling into a state of disintegration. It is very apparent that those early brethren did not intend that the new Grand Lodge should attempt to im pose its will upon the rest of the coun try. Its activities and authority were THE FIRST UNITED GRAND LODGE 99 to be restricted to the lodges that were operating in and around London and less must have been their thought that its influence would be felt in all lands overseas in a comparatively short space of time. It is a very significant fact that out of all the trade guilds and other simi lar associations that flourished at that lime, Masonry is the only one that went from strength to more strength after it underwent the change from operative to speculative, preserving its emblems, symbols and much of its an cient customs to teach the spiritual moral and charitable concepts of life. This feature of our institution causes us to believe that Masonrv continues to exist because it had never been merely an order that was created entirely for the benefit of architects and builders but that it had alwavs made it a point to combine first class workmanship with spiritual and moral insructions to its votaries. A A A A FILIPINO MASONS . . . (Continued from page 95) cent United States tour. The organ ization meeting was topped with a fraAmong the members of the club are: N. Moral*. Ibarra 31; H. Sotto, Roose velt 81; L. Cosca, Ibarra 31; S. Sison, Roosevelt 81: M. Contapay, Ibarra 31; C. Alfclor, Primera Luz Filipina 69; J. Villanueva, Ibarra 31; A. Asercion, Primera Luz Filipina, 69; F. Ricatrcntc, Ibarra 31; G. Manalo, Mount Mainam 49; J. Atienza, Bagong Buhav 17; Y. 1 rias, Zapote 29; 1. rarro, Keystone ](X); R. Ancheta, Union 70; F. Racadag. Keystone 100; S. Maramag, Kevston 100; M. Mata, Bagong Buhay 17; E. Aloni, Roosevelt 81; E. Potente, Roosevelt, 81 and F. Eusebio, Ibarra 31. EASTERN STAR OFFICERS (Continued from page 90) SAMPAGU1TA CHAPTER NO. 3 Fe C. Dcocales, Worthy Matron; Rufino Tolentino, Worthy Patron; Visitaciun S. C'rudo, zXssociate Matron; Castor Silvestro, zXssociate Patron; Fclicidad Mendoza, Secretary; Victorina R. Silvestro, Treasurer; I lonorata Asistorcs, Conductress; Alicia Abarquez, zXssociate Conductress; Telesforj I.olarga, Chaplain; Rose S. Ghent, Mar shal; Riorita Tolcntuio, Organist; Tere sita Dcocales, Adah: Luz Silvestro, Ruth; Angclita Cervantes, Esther: Ly dia Salcedo, Martha; Amparo de los Santos, Electa; Demetrio Quintana, XX'arder; Emilio Asistores, Sentinel. TEODORO M. KALAW CHAPTER NO. 9 Cristeta Santiago, Worthy Matron; X'icente del Carmen, Worthy Patron; Virginia Domingo. zXssociate Matron; Francisco /Xlizon, zXssociate Patron; Do mingo F. M. Domingo, Secretart; Eva E. Kalaw, Treasurer; Luz B. Sesc, Conductress; Soledad Rivera, zXssociate Conductress; Daniel Kolipano, Chap lain; Victorina Abcjo, Marshal; Teofilo zXbejc, Organist; Paz Ross, Adah; An tonia Kqlipano, Ruth; Purita Donor, Esther; Guadalupe Martinez, Martha; Aurea del Carmen, Electa; Milagros Olizon, Warder Porfirio zXquino, Sen tinel. (For more office™, nee page 120) A .A To live in the presence of areal truths and eternal lairs — that is what keeps a man patient when the world ignores him and calm and unspoiled when the world praises him. —Hoitore Ihdzar 100 THE CABLE TOW January, I960 O* lit -----Retraction of Dr. Jose Rizal By BRO. DR. F. A. N1EVA A !<>t has been said, pro and con, on the controversial document ex hibited bv the Spanish friars contain ing the alleged retraction by that fore most lilipino national hero, Dr. Jose Rizal. ol his belief in the principles of masonrx. For mv part, after having conscien tiously and thoroughly studied all the possible angles, all the possible motiva tions of the man, against the known facts o| history and the known facts about the man himself, the exposition ol uh.it I honestly believe to be true alter reading several books, pamphlets, critical examinations by different per sons, comments and remarks on the battle between Roman Catholics on one hand and the Masons and non Roman Catholics on the other, I have come to the definite and unshakable conclusion that the supposed retraction bv Dr. lose Rizal is nothing hut bunk, lull ol misleading impressions. In other words, the alleged retraction is nothing but a concoction of certain re ligious quarters who realize only t(«» well that without that alleged retrac tion. their cause stands to suffer the One mav ask: Who am 1 to make such positive observations and unshak able e■inclusion? I am nothing but a humble Mason, who outsiders himsell as suflicicntlv well read, endowed with enough na tive intelligence to understand much ol uhat is happening around us, and whose outlook of lile has l>cen broaden ed to a great degree bv his travels around the world before and after the 1 hen again one may ask: Hoiv did I arrive at such conclusions? The answer to that is simple enough. I have already stated before hand that I have made a conscientious and thorough study of all the possible angles ol the ease and all the possible motivations of the man. Dr. Jose Rizal. And as seen against the known facts ol history anti against the known cha racteristics ol the man himself, the claim of Dr. Rizal’s retraction assumes a hollow ground, in contrast to the solidity of the claim of Dr. Jose Rizal, who was willing to give his life for his convictions and beliefs, and would never be capable of an overnight change of heart after being closeted lor a brief period with a priest. lake this brief incursion into the Held of logic. Dr. Rizal embraced the Ideals of Masonry because the same ideals, mirrored his own ideals of free dom and democracy. Because .......... Rizal was exceptionally intelligent with a high sense ol patriotism and de votion to his people, lie t»M>k the Ideals ol Masonarv as his guiding principles lor the ultimate Ircedom of live FilipiDr. Rizal saw that the ideals of Ma sonry closely paralleled the tenets of of Christianity which arc to Believe in God. l.ovy Your Country and Love 101 Your People. The same ideals carried with it the supreme obligation to ful fill one’s duty toward God, his Coun try and his Fellowmen. IF we were to carry our logic fur ther, Dr. Rizal being a Mason, and above all, being what he was had nothing to retract; therefore, Dr. Rizal would rather die than be false to his convictions and belief. THE FORE GOING IS AS AIRTIGHT AS ANY OTHER PIECE OF LOGIC IN THE WHOLE HISTORY OF MANKIND. But Jet us taka into consideration the other pertinent facts surrounding the case. Dr. Rizal was shot to death by the Spanish Government, not pri marily because HE WAS A MASON, but principally because of his ceaseless efforts to emancipate the Filipino peo ple, through his books particularly the NOLI ME TANGERE and EL FL LIBUSTERISMO, which bored the abuses and the corruption of the Spa nish Government in the Philippines. These exposes served to inflame the Filipino people to aggitate for reform, and failing in this, to revolt jagainst the Spanish Government and the au thority of the church. These are the facts of history. The Roman Catholic Church has been guilty of the most serious crimes against humanity from the 1NQUISI" TORIAL PRACTICES in Europe to the outright usuqvation of temporal governmental powers in the Philip pines. But HAVE MASONS EVER BEEN ACCUSED AND CONVICT ED OF ANY CRIME AGAINST HUMANITY? NEVER! And Dr. Rizal would be among the first to real ize this fact. Then how could we, in the light of the foregoing true and in controvertible facts, ever believe that such a man of DR. RIZAL'S MORAL UBER AND CHARACTER, be cap able of reversing himself in the face of death and with one thoughtless act, destroy all that he had stood for in all his life? Now I am convinced that only those who are so blindly prejudiced against MASONRY could be so stupid as to believe this canard being foisted by the Roman Catholic clergy upon the Fili pino people. For all these efforts to cut down the stature of MASONRY by the erection of the false figure of Dr. Jose Rizal, whose real image, because of these, has bcome dim in the minds of a great many of the Filipino Catholics. But the MASONS throughout the country remain unperturbed. For the MA' SONS know the truth and with the fundamental tenet of MASONRY which is the FATHERHOOD OF GOD AND THE BROTHERHOOD OF MEN. The MASONIC ORGA NIZATION throughout the world shall continue to prevail and gain the strength as time goes by. The Universal Declaration of Hu man rights and fundamental freedoms as approved bv the United Nations General Assembly in Paris on Decem ber 10. 1948 so close] v resembles the principles and philosophy of MASONRY that one is led to believe that the drafters of such remarkable document could either b- MASONS themselves or were at least, greatly influenced by the masonic teachings and principlesDr. Jose Rizal could not be capable of retracting his Masonic ties as the clergy would want the Filipino people to believe. For to believe in this mons trous LIE woud be the same as deny ing the blood, sweat and tears that the Filipino people have shed in their tin102 THE CABLE TOW Januai ry, I960 remitting strugple for freedom for nearly 400 yea?s. In view of the supreme ideals for which MASONRY strives, and taking into consideration the similarity of the principles and philosophy of masonry and Christianity which are belief in God, love your country and love your people. I believe, no person or group of persons of all religious beliefs, can afford to talk, and act against the prin ciple and philosophy of masonry, be cause if they do, they will become automatically pagans or non-ChristAny person who insists that Dr. Jose Rizal retracted his belief in the principle and philosophy of Masonry must be ignorant of that philosophy or too stupid to understand it. It is a con clusive evidence that a person who talks on a subject GREEK TO HIM or does not know what he is talking about is suffering from a mental AB ERRATION. * NINTH DISTRICT CONVENTION GIVES TO MHCC T11q seven lodges comprising the ninth Masonic district, with VWB Amando Ylagan as its District Deputy Grand Master, held its annual con vention on December 30, 1959. One of its acts was to donate P316.50 to the Masonic Hospital for Crippled Children. The amount consisted of PI42.25 which the convention of 1958 saved; P74.25 which the members gave and P100.00 from Masons of Somalia. Thc lodges which are members of the convention arc: Silanganan No. 19, Pasig, Rizal; Muog Lodge No. 89; Ma rikina No. 119, Marikina, Rizal; Quezon Citv No. 122, Quezon Citv; T. M. Kalaw No. 136, San Juan, Rizal; and Ralael Palma No. 147, Quezon Citv. NOTES AND COMMENTS Patawarin po or gome h nasai or I beg your pardon. On page 64, July issue, WB, Pablo C. Mariano should have been reported as Deputy Com missioner of Customs, not Deputy Col lector. Bro. Isidro Angangco of High Twelve No 88 is the Collector of Cus toms. While browsing through copies of newsletters in Grand Lodge, we came across manv attractive and newsy letters. Some are printed, some mim eographed; always they are valuable to the members of the lodges who may not be present at the meetings either due to illness or distance. Wc make special mention of those put out bv Yokusuka Naval Lodge No. 120 and Kanto Lodge No. 143. Out side pages arc printed in permanent form and inside pages are mimeog raphed for economy, convenience and timeliness. Our congratulations to the newly installed officers of all thc lodges in this Grand Jurisdiction. Wc look for ward to their presence at thc Annual Communication in Manila on April 26, 27 & 28, 1960. If the Brother Secret aries will be good enough to send their reports early, we shall have a correct and complete record to he printed in thq April issue of this magazine. For the new year, wc dedicate to each one thc immortal poem, verv Ma sonic, of Bro. Rudvard Kipling on the back cover. In this business of living, mav each one of us be more concerned with making a life; not just making a living. .All about us is filth, within us is the light that gives wisdom, strength and bcautv. Eastern Star Head on Philippine Visit Juani’a I). Killion. Most Worthy Cirunrl Matron ol the General Grand Chapter, supreme Ixtdv of the Order ol Eastern Star with hea-kpiarlers in Washington, D. C.. is presently on .i visitation tour Eastern Star chapters in thc Philippines. She ar rived in Manila on January 7 and the next dav was honored with a luncheon at the Aristocrit Restaurant by ovci a hundred officers and membets of thc Orckr from Manila and environs as well as those from Cavite Olongapo and Clark Field. On Janvarv 9, Wor. Bro. and Sister Walter 11. Schoening, representatives if thc Most W'orthv Grand Patron and Most W’orthv Cirand Matron in the Philippines, honored Sister Killion with a reception at their home in San Juan, Rizal with presiding and past matrons and past patrons in attendance. Thc Mo*.? W'orthv Cirand Matron’s first ofIicial visitation was made to Ma von C hapter No. 1 on Monday, January 11. Most ol thc week was spent bv Sis ter Killion in me provinces south of Manila where she visited Maria Clara Chapter No. 7 in Cebu, a chapter in Cagavan de Oro City, Waling waling Chapter No. 8 in Zamlxiange Citv, Morning Star Chapter LI. I), in 1 acIoban Cilv. and was back in Manila on Sunday, Jan. 17. She visited Rosa rio \ illaruel Chapter No. 2 in Manila on January 18 and the followmg dav lelt ..gain for Dumagucte Citv to visit Josefa Llanes Escoda Chapter No. 10 and 1 eodora Alonzo Chapter No. 4 in Davao Citv. On Saturday, January 23, she will visit Sampaguita Chapter No. 3 in Manila; Rebecca Parrisl] Chapter No. 5 in Olongapo on Jan uary 26. Thirteen Martyrs Chapter No. 6 in Cavite City on January 27, Teodoro M. Kalaw Chapter No. 9 in San Juan. Rizal on January 28, and Tandang So,-a Chant'?,- LI.’ D. in Cabanatuan City on January 30. Between official visitations she made trips to Fagaytav and Baguio Cities, Poro Point, Corregidor, and oilier scenic spots in the country. I lei last official visitation will be to Mount Aravat Chapter No. 11 at Clark Field on February 3 and on February 4 S.stcr Killion will h? thc honor guest at a despedida luncheon bv officers and members of Sampaguita Chanter No. 3. She will leave on February 9 for (riiam, Tokyo, and 1 l.ivvaii where she will visit chapters there before return ing to the LI. S. mainland. RIZAL TO FATHER PASTELLS: As to my being a Protestant, your Reverence would not say such a thing if you only knew -what I lost for not declaring myself in agreement with Protestant tenets. Had I not always res pected religious ideas; had I re garded religion as a science of conveniences or an aft of enjoy ing life; I would now be a meh and free man crowned with hon ors, instead of being a poor de portee. Rizal a Protestant! Some thing in me moves me to laugh ter, but I am restrained by my respoc.t for all that you say. 104 into t&e “ PaAt By BRO. LEO M. HATTEN Member, Okinawa Lodge No. 118 1 here is probably no Masonic histo ric site in the United States that has had more words written about it than thc George Washington Masonic Na tional Memorial, just outside Wash ington, D.C. in picturesque old Alex andria, Virginia. Each year thousands of persons from Masonic and allied or ganizations, as well as persons who have no Masonic affiliation, visit this beautiful shrine to see and enjoy Ma sonic relics from thc American past. This article is not intended to be a history of the creation of that very im pressive Monument, nor even a con densation of thc same. It is merely the writer's impressions of thc Shrine as seen by a visiting Mason, an attempt to highlight certain very interesting parts of it. (A complete history titled I reeuiasonry’s Great Monument writ ten bv Brother Frederic F. Schondau, published by Thc Masonic Service As sociation, 700 Tenth Street, N.W., Washington 1, D.C., January 20, 1952.) The most notable sight recommend ed by the guide for viewing is thc Re plica Room. Here the original selling of the Alexandria Lodge No. 22 f known as Alexandria-Washington Lodge No. 22 since 1805), over which General George Washington presided as its first Worshipful Master in 178889. i< reproduced in its original, au thentic form. Thy original furniture used in Wor shipful Brother Washington’s Lodge is arranged just as it was when that no tabic early American presided over the Lodge, including the stations of the principal officers, thc Altar, witli thc same 1 lolv Bible on which Washing ton as Master initiated candidates. 1 he Altar Lights are the originals from the early Lodge, used at the laving of the cornerstone of the LInited Slates Capi tol on September 18, 1793, anti at Gen eral Washington’s Masonic luneral on December 18, 1799. In thc East is the United States Flag used bv the Lodge. It was thc flag with thirteen stars on a field 'if blue carried bv General Washington s bodyguard during the American Revo lution. The Master's chair, a large Chip pendale used bv Washington in his li brary was presented bv him to the Lodge while he presided as Master in 1788. The chair was in constant use for 118 years, but at present is used only on special occasions, and at thc annual installation of officers in Alex andria-Washington Lodge No. 22. On each side in the North and South of thc Replica Room the original desks ol the Secretary and Treasurer arc in place, as well as the same straighthacked hardwood chairs and benches that accommodated the Brethren !”i In thc South on the vail hang- the silver trowel with ivory handle which 105 President Washington used to lay the Cornerstone of the National Capitol on September 13, 1793. The ceremonies were conducted under the auspices of the Grand Lodge of Maryland, with Washington acting as Grand Master pro tern on that occasion. This trowel has been used subsequently bv Maso nic Presidents, as well as by the Mas ters of Alexandria-Washington Lodge No. 22 for cornerstone laying at im portant functions. Perhaps the most impressive relic in the Lodge is the hand-painted picture of General Washington in uniform with his Masonic regalia, which hangs in the East directly above the General’s chair where he sat as Worshipful Master. This is a very life-like por trait of the gentleman painted in 1794 by William J. Williams of Philadelphia, while Washington was President and living in that citv (before the United States Capitol was moved to its pre sent location). This is the only picture in existence which shows the General in extreme old age, wearing both the uniform and Masonic attire. It is de void of the usual touch-up, for the ar tist was instructed to “paint him as he is.” This is the artist did, for he brought out a blemish on the face and a mole under the ear which other ar tists have chosen to ignore or modify. Thc contract price for the picture was $50.00. At the stated meeting in which the motion was presented to pay for the picture, the Lodge could not agree on the price so that the mo tion was tabled for further discussion at the subsequent stated meeting. In the interim, individual donations and collections netted the sum of $300.00 which was paid the artist, and the pic ture was hung in the Lodge in late 1794. This same picture was recent106 THE CABLE TOW ly assessed in value at $150,000.00. As one stands to the West of the Altar and looks toward the East where the celebrated portrait hangs, he meets the gaze of the steady, clear eyes of this grand old Mason, which with the hint of a smile, seem to say, “'Welcome, Brother.” One of the interesting additions to the exact replica of George Washing ton’s Lodge is the mantle clock on a shelf in the north that has originally in General Washington’s bedchamber. The clock is stopped, just as it has re mained for 160 years, since the cord attached to the weight which operat ed the clock was severed by Doctor Elisha C. Dick, Master of the Lodge, and one of the attending physicians, at the exact moment of Washington’s death at 10:20 PM, Saturday, Decem ber 14, 1799. The clock was present ed by Mrs. Martha Washington in re verent appreciation to the Lodge on the day the General was buried at Mount Vernon, Virginia. In the hall leading to the Replica Room is a large piece of Parian marble taken from the quarries of King Solo mon, which was presented to the Me morial Association in 1927 by Con gressman Allen Treadway, from Mas sachusetts. Congressman Treadway had visited the Holy Land in the early 1920’s, and it was about this time that the quanies had been rediscovered. There he conceived the idea of having the stone sent to Alexandria for the Memorial. The stone is Very soft, with deterioration showing in places. As one inspects this stone, it is more easily comprehensible how the ancient tem ples were demolished bv pagan con querors. It has been stated that Ma sonic meetings have been held in the old quarry since it rediscovery. January, 1960 Many other relics are available for viewing in the Memorial such as the George Washington Memorial Hall at the front entrance, several priceless paintings, the Amphitheater, and the Shrine Room. Certainly the most in teresting place for the Master Mason, however, is thc Replica Room described above. Every Mason who has the op portunity to visit in the Washington, D.C. area should make every effort to visit this verv beautiful Temple. & Our country, our civilization, our race, is based on the belief that for all its weaknesses, there is still in man that divine spark that will make him reach upward for something higher and better than anything he has ever known. Clarence Darrow Beautiful young people are ac cidents of nature; beautiful old people create themselves. F. Scott Fitzgerald Rizal the Mason By MWB MACARIO M. OFILADA Grand Master Here is a voice you will recognize al though it comes from very long ago and very far away. The words stand out for their vigor, and the idea thev convey is verv familiar to vou, for he was a mason, same as each of vou, Bro. Jose Rizal. I quote: “....dear brethren: The modern mason works, and should keep on working. That masons of the free world engage in business and do charitable works, well and good! But they should not rest while the earth feeds a tyrant, while the night ga thers in its echoes thc plaints of the oppressed, while there arc slaves, while there are oppressors! And this work is perhaps the greatest that Masonry has ever imposed and thc only one worthy of its universal name." My brethren, I have been quoting from the speech of our illustrious bro ther. Jose Rizal. delivered in Spanish at a meeting of ‘Solidaridad" Lodge No. 3 in Madrid 76 years ago. That was 13 years before he was murdered by the Spaniards through the machina tions of Spanish priests. That vear was 1883. I want you to remember this because it has a most important bear ing on the forgery which his murder ers cooked up in their effort to destroy his character after they had destroyed his body. The vear was 1883, in Spain, that he pronounced those words—4 years be fore he finished the Noli in Berlin on February 22, 1887. That outburst at tlvit time and in that place was not an isolated act ol our Brother Rizal. but one expression of an ideal to which he dedicated and gave his life. That decision to dedicate his life to thc righting of wrong, thc correction of injustice and the freedom of his people from oppression, began in his tender years, when his voung mind was shocked bv the priests’ inhuman ity to mankind, crystallized bv the in 107 sensate murder of those saintly mar tyrs, Burgos, Gomez, and Zamora, and forged to white heat by the accumulat ed abuses and insults heaped upon the hidio bv thc Spanish priests. Now, when Rizal pronounced those words, was he in anv disjxtsition to turn about and change his opinion that was wrought through the years of his youth? Certainly not! Rizal was not made of that kind of day. When he was writing his Noli, lone ly. hungry, sick and far away from home, was he then in a disposition to change his principles, his character, his purpose in life? A thousand times no. I le had gone that far and, if anything, his adamantine resolution was beyond all hope of reversal. But then he was exiled to Dapitan, and many and devious were the means whereby the priest tried to trap him. Father Pastells utterly failed. Father Sanchez kept on trying. As Rizal and Sanchez were both naturalists they were together discussing hotly, quite oltcn, the dogmas of the Church, and often, Rizal would say: “You do not convince me, Father; vou don't convince me. I am sorry.” /Xccording to Retana, Rizal, although he had not ceased to be a Catholic, never went to mass, although he did not attack the piety of the believers. One dav. the parish missionary, Fa ther Obach, asked him to contribute for the fiesta in honor of San Roque, and Rizal exclaimed: “But, Father, how could vou wish me to contribute to the maintenance of ?. rival? Thc day San Roque does everything, I am finished—as a phy sician, I'm ruined.” I ask you, would Rizal. in that frame of mind, retract and “abominate” Ma sonry? But that is not yet. When, after he had selflessly offered his services as physician to thc Spanish armed forces in Cuba, had gone as far as Suez, on ly to be arested and brought back to face a mock trial for his life on an or der forged bv a Colonel Olive because this Spanish gentleman failed to rob the Rizal farm of a brace of turkeys; when Rizal was ultimately sentenced to die for fictitious crimes trumped up by the Spanish priests, and Rizal knew this too well as shown bv his total resignation to his fate as embo died in his “Last Farewell,” was Rizal then in a disposition likely to abjure Masonry, the fraternity to which he then belonged, the ;brothcrh<x)d that stands for justice and liberty, and science, and virtue, and labor, and hu man dignity — was he likely to turn cihout face and embrace the religion professed bv, and in whose name, those who had for centuries been so cruel to his people; murdered their men and raped their women, stole their property, ruined their reputation and trampled upon their dignity as human beings? Brother Rizal was not an ordinary man. He was a genius of extraordina ry abilities, extraordinary courage, and an extraordinary will steeled bv extra ordinary circumstances. Not only was his people, but his family specially singled out bv his murderers to oppress, and now that he was resigned to the death as the crowning jewel of those religious murderers' perfidy, was nc likely to lose his sanity and ki>s the hand that was to assassinate him? He was pronounced normal bv a physician who examined him minutes before he was done to death. That great Mala yan was made of superior stuff, better than even any of his cunning, sadis108 THE CABLE TOW January, I960 tic oppressors. Rizal preferred death to dishonor, knew that by his death he would conquer, and his country would find ultimate deliverance. No, Rizal did not retract. So Rizal, the Mason, for his unre lenting effort to end oppression, was ultimately assassinated by the oppres sors, the same hypocrites who would pass themselves as Jesus’ apostle to carry on His Christian work to foster love among all men. Those priests were Christ’s enemies, of the same mold as those priests who crucified Him. But then, after Rizal had fallen from thc assassin’s hand, his assassins also fell and with them, their own once proud country to obscurity. They thought they had killed Rizal, but by murdering him, the poor immoral wretches only made Rizal immortal. What then? They tried to assassinate his honor, the integrity of his charac ter as a man and as a mason by attri buting to him a cowardly "retraction,” by making him appear to be a weak ling and an idiot through inference, as if he had embraced and kissed his mur derers, believing them to be his deli verers despite his fore knowledge of his murder at their very hands. So those masters of logic were tripped bv the illogic and jstupiditv so peculiar to cunning criminals. So much with the moral aspect of that fraud they call retraction. What of the forgery itself? It is known that a number of handwriting experts, some of them Rizalists, have pronounced the unhappy forgery to be genuine. I will grant them good faith, but not good judg ment. Thcv were simply deceived. For the clever forgery appears to be more genuine than the genuine thing itself. In a contest where the contest ants were to impersonate Charlie Chaplin, the real Chaplin himself, who participated incognito, placed last. In other words, as the others looked more like Chaplin than Chaplin him self, so a clever forgery may look more genuine than the genuine thing itself. But there is indeed no perfect crime. Consider this phrase that is attributed to Rizal in that over-clever forgery. It “. . . . in this religion I wish to live and die.” I underscore the word live. Live? Rizal knowing, as no other soul in the uni verse knew, that in a few hours he would be murdered; Rizal, who was by far more intelligent than any one of his assassins, knowing that shortly thev would assassinate him,—was he, Rizal, capable of that stupidity of saying. . . . “to live,” when he knew only too well that he was definitely doomed and that there was no other alternative but death for him? My friends, our brother, Jose Rizal, knew what he was saying when he said those opening words I quoted. Even now the counterpart of those hypo crites in priestly robes are trying to suppress the truth bv campaigning vi gorously and tirelessly to prevent the Filipino youth from reading Rizal’s works on their predecessors’ horrendous crimes against the Filipino people in thc name of religion, in the name of spiritual salvation, in the name of Christ. I warn vou, vou and I may live to see the day when a "retraction” will again nop up bearing the forged signature of -hat illustrious Mason-Martvr. the Most Worshipful Grand Master Jose Abad Santos. What do I propose in order to avoid the repetition of this outrage against RIZAL THE MASON 109 the character of great masons when they are dead? I propose that every mason must instill in the mind of his wife and everyone of his children his irrevocable will to live and die a ma son; that never would be tolerate vul ture, hyena, or jackal in sheep’s cloth ing or priestly robes to wait and pounce upon his corpse when he is A Aristotle was By LEONARD Our present confusion as to what education is all about and what it should be is not anything particularly new. Aristotle himself did not know exactly what it should be and could not arrive at anything definite. He was uncertain whether it should be directed to the cultivation of the in tellect or to thc development of the character. In his Politics, he wrote: "... there is no agreement as to what the young should learn, whether w’th a view to the production of goodness or the best life." Looking at education as it was, he found it in confusion for there was* “... no certainty whether education should be training in what is merely useful as the means of livelihood or in what tends to promote goodness or in disciplinary studies." It was Aristotle’s duty to synthetize and put all knowledge in order—and he had more complete command of the knowledge of his own day than any one who ever lived before or since. Jn a series of texts covering the whole field from natural history to ethics, he left a monument to order and system which continued to Bacon’s era. But education was too much for him and dead or dying. Finally, I propose that each mason make a testament incor porating these conditions as a part of his will. My brethren, in fond memory of brother Rizal, I, as your Grand Master, want to hear your opinion. I now ask you: Do my proposals meet with your approval? A A Confused Too WENZ, 32° KCCH he left it in confusion where it per sists today to haunt the architects of modem education. In present day America, there is hope that we may yet clear up the con fusion. Alfred North Whitehead once said: "...in conditions of modem life, the rule is absolute; thc race which does not value trained intelligence is doomed." In recent months, the American people have begun to re-leam the truth of Whitehead’s statement. For years the nation has taken trained intelligence for granted and even worse, shown contempt for it. It seemed to have an emotional distrust for the human mind whenever it functioned above the high school level. This anti-intellectualism discouraged many from entering the field of education, and persecuted and harrassed those already in it. That millions are now recognizing the mis take before it is too late is most for tunate. As someone has said, never in our history have we been in a better position to commit ourselves whole heartedly to the "pursuit of excellence" in every phase of our national life. —Reprinted from. THE NEW AGE, June 1959, p. 350. Used by permission. 110 Romero on Education Secretary of Education Jose E. Ro mero, in a speech a the Scottish Rite Luncheon on Nov. 11, 1959, decried the lack of funds for his department, referring to it as a deterrent in his program for the improvement of the educational system in the country. He informed his audience, however, that compared to other countries with more population and bigger resources, the Philippines has done quite well. As a product of the Philippine public school system himself, Secretary Romero point ed out that even with its weaknesses, thc educational system of thc country is on thc progress road, not ideal by any means, but still progressing even in a slow but firm manner. Among thc points of weaknesses which Secretary Romero noted in his surprise visits to schools are the follow ing: 1) inefficiency in instruction, 2) lack of discipline by and among teach ers, 3) inadequate buildings and play grounds, and 4) poor preparation on thc part of teachers. Moreover, thc Secretary opined that basic in the solu tion of all thc foregoing problems is money which he hopes to get in in creased congressional appropriation when the congress meets. With in creased funds, he hopet to correct the weaknesses he cited. Secretary Romero is of the belief that when more people pay taxes due from them, the government can have more income and more can be appro priated for education which uses up 28% of the national income. He cited that only 10% of the people pay their residence tax, 50% pay their real estate taxes, and 10% of those who are ex pected pay income tax. As a prod for the payment of these taxes, he will suggest to the authorities that before a child in enrolled, the parents should be required to show proof of payment of taxes due from them. Among the angles of improvement which Secretary Romero will effect are: jn-scrvice training for teachers, resto ration of the seventh grade in the ele mentary schools,- dismissal of poorly trained and immoral teachers, cons truction and improvement of school plants which are examples for the com munities. AAA BETHEL NO. 2, MANILA Melinda Soller, Honored Queen; Emelie Sison, Senior Princess; Isabelita Rodrigucz, Junior Princess; Pat Advincula, Guide; Leticia Laconico, Marshal; Emelina Asistores, Senior Custodian; Daisy F. de Leon, Junior Custodian; Warclla Raccla, Inner Guard; Eden Melegrito, Outer Guard; Nocmi Mamenta, Recorder; Elsa Pestana, Trea surer; Evelyn Soller, Chaplain; Lilia Melocoton, Musician; Teresita Dumpit, Librarian; Fc E. Curameng, First Messenger; Delia Ponce, Second Mes senger; Miriam Melegrito, Third Mes senger: Heide Ricafrancia, Fourth Mes senger; Alpha Aguinaldo, Fifth Mes senger; Gloria Florendo Choir Direc tor; and Choir Members: Suzette Re(Please turn to page 120) Sinco: Education in Philippine Society By BRO. REX D. DRILON Member, Rafael Palma Lodge No. 147 From first to last, this new book Dy President Sinco of the state university is a good sample of a vigorous mind immersed in the liberal revisionist con cepts of education as a tool for trans forming Philippine society. The basic idea which runs through the book and which is repeated over and over in ini mitable wavs is that education’s pecu liar function is the rigorous training of the intellect on such a broad scale as to touch -and quicken all its powers and therefore those of the personality. The book contains fourteen chapters, some Fairly long, some quite brief, but all equally meaty and characteristic ally crystal clear. From the mission of the U.P. as a public institution of high er learning to the kind of faculty and student body a true universit)' should recruit, from education as a tool of na tion building to thc improvement of university standard and the role of a university’in Asian cultural cooperation; from the relation of the university with science and research to the identifica tion of vital issues in higher education, etc. — the whole gamut of education's aspirations and problems is treated here in kaleidoscope. This collection of articles is based upon public statements delivered on several important occasions before uni versity audiences and civic organizjations. The highly praised inaugural delivered before a big select audience when thc author assumed the presid ency of the University of thc Philip pines, is included in this permanent collection and stands out as a sound, statesman-like pronouncement by an authority. In this inaugural, the func tions of a true university are outlined within the general-education frame work which Dr. Sinco thinks is the foundation-stone of all education, in cluding specialization. President Sinco criticizes the proli feration of courses which he thinks leads to superficiality and unnecessary expenditure of time and effort and mo ney. He inveighs against the undue emphasis on methods in education at the expense of substance and thorough mastery of subject matter. He deplores mediocrity in faculty performance and student scholarship. He minces no words against the shallowc teachers' col leges and by implication views with suspicion the unproductive scholar who merely' parrots the ideas of others. In short, he looks down upon sloppiness and charlatanism whether these he found in a person or in an institution. Throughout the book he stresses the imperious demands of perfectionist ex cellence as the goal of true education. The public school system as such in this country comes in for a terrific drubbing. Here is a man in high position fight ing the status quo with a stubbomess that could arouse resistance from con formist and obscurantist quarters but 112 admiration from those who plug for new adventures in refreshing change. Stagnation and repetitive routinary mo tion, the servitude to the herd, the fear to re-examine "revered” traditions that are no longer germane to the context of a changed and changing world — these arc the things that Dr. Sinco fights to hasten a new future for a new country'. And so he lambastes commercialism in education, fanatic ism and intolerance in religion, nar rowness in nationalism, crassness in politics, superstition of race. And so he wants the universities of the coun try to purge themselves of their dross; he wants the government university to be the consummate flower of Filipino maturation and thus mark the Philip pines as worthy to be reckoned with among the respected countries in Asia. That is why he wants ideas — fer tilization of ideas — no matter from what sources they come. In private conversations he expresses a conviction that American ideas as such must be fertilized by European ideas, and, as all these come to thc Philippines to blend with Filipino ideas in thc vast backdrop of our Asian heritage, a rich civi lization will develop, as has been de veloping before our very eyes for countless years. Civilization, as thc “sum total of thc contributions of many races, many regions, and many philosophies that have passed through thc process of selection and crystalliza tion in the choice of the best and the noblest,” has meaning for the Filipino only if he first exhausts his own selfdiscovery and contributes his own ge nius to that sum total. That is why thc author has said in public and pri vate that special effort must be exert ed to stress Philippine studies because the Filipino must know the rich trea sure-trove of his past before he can use wisely the accretions from sources outside his own. The style of the book is so clear and thc thinking so logical that there is no mistaking the texture and direction of thc Sinco mind. And yet the very sim plicity of phraseology is deceptive be cause the superficial reader who looks for pedantry and tinsel language will miss what is hidden behind the simple construction of thc pregnant lines and the unusual precision in the use of words. (After all, the profoundest and wisest thoughts in any language are couched in the simplest and clearest terms.) Thc purity of Sinco's English, uncorruptcd by the cumbersome frills and the labored superfluities of writers who are not really writers, is the mea sure of his culture. The fact that his scholarship is broad and sound, whe ther he speaks on education or in the field of law, in which, long before, he had made a name as constitutional au thority, speaks of the depth and breadth of that culture. Thc book has a strong appeal to thc upper crust. Educationists, social scien tists, college professors, government officials, and college students should read it. The reader will profit most from it if he reads slowly and ponders thc implications of thc social assess ments. Isolated direct quotes from the b(M>k could be framed and hung on thc wall with the same pride one gets from older sources. It is not commonly known that Dr. Sinco wrote his fifteen books and nu merous scholarly articles and speeches bv dictating ba a stenographer. He can dictate for hours and hours with sustained concentration no matter SINCO: EDUCATION IN PHILIPPINE SOCIETY 113 what the interruptions are. This new book is a result of such dictation in the midst of other preoccupations in his iob as president of a university. He edits his own works. All this is mentioned not as a digression but as an emphasis that he is his own master in the held of scholarly thinking as well as in his present position as an executive and a leader of men. Since no one ever writes a perfect book, one weakness that might be men tioned in the present volume is that the brief chapters could well have been developed more fully like the others. Thc effect of deliberate abbreviated treatment is like tasting appetizing food at the start, only to find tnat there is no more to eat once the appetite has been fully aroused. Which probably in this case is a device of strength, not a weakness, based upon the “theory of curiositv.” But if it be a weakness, this is anticipated in the author’s in troductory when he says that”...the work is not intended as a unified pre sentation... but rather a series of se parate discussins. . .” Besides, that would have made the book thicker than was originally intended. Elabora tions on Dr. Sinco's abbreviated ideas can. be found in his published and un published works. If anything, Education in Philippine Society could well be a precursor of more books to come in the same field, judging by the healthy restlessness of the author to influence education in this country and to change the face of the University of the Philippines in his capacity as president, just as there were a number of books that flowed from his pen when his chief preoccupations were then those of professor and dean of law. & Williams Visit G L WB Dr. T. Harry Williams of Winipeg, Manitoba, Canada, was a Jan uary visitor in Grand Lodge. He was accompanied by Mrs. Williams. The couple are on a world tour and were very glad to be in the Philippines in the course of the trip. WB Williams and his wife wetre long-time medical missionaries in Chengtu, China, prior to its occupa tion by the Reds which forced them to retire from the service and go home to Manitoba to enjoy their well-earned rest. WB Williams is a Past Master of Szechuen Lodge which was the only lodge operating in China in World War II and also the only lodge which de cided to remain under the jurisdiction of the Grand Lodge of the Philippines when the Grand Lodge of China was organized shortly before the last war. Word of the coming of the Williams was relayed to Grand Master Ofilada by Bro. Dr. Wing Kwong, a member of Amitv Lodge No. 1 of the Grand Lodge of China which is now in Taipeh, and also of Szechuen Lodge No. 106 of the Grand Lodge of the Phil ippines. Lodge No. 106 is presently non-operating. Bro. Kwong now re sides and practices in Hong Kong. A A A Freedom of religion and of thought and of speech were achieved by denying both to the state and to the established church a sovereign monopoly in the field of religion, philosophy, morals, science, learning, opinion and conscience. Walter Lipmann 114 .dettet fa June 29, 1959 Mons. Alfredo Poledrini Extraordinary Affairs Section Secretary of State of His Holiness Vatican City Italy My dear Mons. Poledrini, This is to record the conversation which I had with you on 8 June 1959. First, permit me to thank you for the kind and gracious way you received the ideas which I advanced and for your suggestion that I write this letter. Second, I have complied with your request that I pass on your greetings to our many mutual friends here in Manila. They all recall your warm friend ship and your deep affection for the Philippines. My purpose in seeking an audience with His Holiness, as I indicated in my letter to His Excellency, Jose Ma. Delgado, the Philippine Ambassador to the Holy See, was to discuss the relations between the Roman Catholic Church and Freemasonry in the Philippines. There were several compelling reasons why I was prompted to seek this audience: One, His Holiness has indicated his great desire for a union of Christians. There has been a spontaneous reciprocal reaction which bodes well for the fu ture. My own high regard and love for His Holiness is shared by many other Christians who are not Roman Catholics. Two, as far as I can see, there is no cause for discord between the Roman Catholic Church and Freemasonry insofar as doctrine is concerned. Both be lieve in the brotherhood-of-man under the Fatherhood-of-God and in the prin ciple that all men should love each other and practice charity. Three, although there may have been in the past some basis for disagree ment between the Roman Catholic Church and Freemasonry, thc rnison d’etre behind that dispute no longer exists. On the contrary, thc reasons for seeking an understanding at this time arc numerous; primarily such a step would pro vide a tremendous impetus towards the desired union of all Christians. Four, both the Roman Catholic Church and the Freemasons are commit ted to a struggle against Communism, an organization which denies the exist ence of man in society. It would seem that it would not be difficult for us to find a modus vivendi whereby we could more effecively channel our efforts to wards fighting Communism instead of dissipating our energies in defending ourselves against each other. I mentioned that certain parish priests in the Philippines had been responible for the persecution of Masons and their families and had issued pam phlets which were derogatory towards Masonrv and which accused thc Masons of being Communists and of being in league with the Devil. You regretted these incidents and said that since Catholics believe in charity', they should 115 practice it, a sentiment I wholeheartedly share with you. You indicated that one of our prominent Masons had stated that he re garded the Roman Catholic Church as a greater enemy than Communism. 1 thought that this remark was probably the result of the fact that thc Mason had been offended by the statements made by certain parish priests. To demons trate that this was not the official position of the Grand Lodge of Free and Accepted Masons of the Republic of the Philippines, I mentioned three facts: One, aproximately three years ago, I wrote an article for a masonic pub lication on the subject of the relations between the Roman Catholic Church and Masonry in the Philippines in which article 1 had emphasized thc need for our joining hands to battle Communism, a common and mutual enemy. Two, immediatetly prior to my departure on thc trip which brought me to Rome, I was elected to the position of Junior Grand Warden in the Grand Lodge of thc Republic of the Philippines, at which time my viewpoint on this subject was well known to Masons in the Philippines. My election was in dicative of the fact that Philipinc Masons want to see an end to the present cleavage. Three, I had not come to thc Vatican as a lone voice, as a romanticist or as adventurer. I had been duly authorized by the Grand Master of Masons in the Republic of the Philippines to extend the warm hand of friendship and to express the hope that all possible efforts would be exerted towards the elimi nation of friction between the Roman Catholic Church and Freemasonry. Clothed with this authority, 1 had no hesitancy in stating that I spoke for Free masonry in the Philippines. I ventured the suggestion that although thc time might not be ripe for His Holiness to withdraw the Encyclical against Masonry, 1 did hope that per haps some Catholic organization would be authorized to meet with Masonic representatives to discuss ways and means to solve our mutual problems. This might be a committee patterned after thc Interfaith Committee in the United States. The very existence of such a committee would be indicative of our mu tual desire to dispose of old problems and to seek new ways to prevent thc con tinued deceptions by the Communists of the minds and the hearts of men. It would be my fervent hope that between manv Roman Catholics and Masons as individuals the understanding might become more general and that His Holi ness would eventually cause the issuance of the Papal Encyclinical to desist from attacking Masonry. As I have indicated, I am very much encouraged by the actions of His Holiness and feel that nothing but good can come from the suggestions which I have made. Once again, please let me thank you for the kind reception which you granted me and join you in your hope that some day you will be able to re turn to our beloved Philippines. Sincerely and respecftully yours, WILLIAM H. QUASHA 116 THE CABLE TOW January, 1960 OFFICIAL SECTION To Al] Masters, Wardens, Officers and Bre thren of Suberdinate Lodges Greetings: It has been observed in some Lodges that the proper procedure of handling Lodge Fund is not strictly followed in accordance with our laws. Our Constitution provides that the Secretary shall receive all money due the Lodge and pay the same monthly to the Treasurer. The Treasurer, on the other hand, shall keep an account thereof, make proper disbursement, and render a correct financial statement to thc Lodge. Obviously, some Lodges overlook this procedure. The Secretary never rejjorts at their stated meetings that the money he receives for the Lodge has lx?en rendered to the Treasurer. Like wise. the Treasurer never renders an account of his receipts and disburse ments or submits any statement of the finances of the Lodge. However, in a few cases, the Secretary renders such reports. It appears that some Secreta ries arc permitted to keep thc money of the Lodge. If your Lodge is doing this, it must he stopped. To aid the Secretary, the Treasurer and the Auditor in their difficult job, their particular duties are hereby sum marized and defined. OF THE SECRETARY I. Receive all money due to Lodge. 1- All collections shall be paid im mediately to the Treasurer; 2. cash shall be kept in his hands, except a small amount as Petty Cash; 3. Report at each stated meeting all money received for the Lodge, and disbursements from the Petty Cash; 4. See that his monthly receipts tally with the report of the Treasur5. Purchase Lodge requirements as authorized by the Master; 6. Refer all bills and statements to the Auditing Committee, and submit the same to the Lodge for approval; 7. Submit to the Treasurer for pay ment all bills and statements, after the same have been duly audited and approved; 8. No disbursements shall be made from his collections; 9. Countersign all disbursements to be made bv thc Treasurer; 10. Present the Books of Accounts of the Auditor before each stated meeting for necessary audit. II. Keep thc following Books of the Lodge: 1. Book of Accounts a. Enter in this Book all his re ceipts, his payments to the Treasurer, and disbursements from the Petty Cash; b. Keep a separate account of each member of thc Lodge. Im mediately after assuming office and before the annual election of officers, send to each member a statement of his account with thc Lodge: c. Report to the Lodge at its stated 117 meetings in May and Novem ber of each year the amounts due from each member; d. Prepare a list and report to the Lodge at its stated meeting in December of each year or at its annual election of officers, those members whose dues are not paid for they are not entitled to vote; 2. Minute Book. a. Record here all thc proceedings at each meeting, proper to be written, under the direction of the Master, and submit the same to the Lodge at its next stated meeting for correction and approval; b. Transcribe such proceedings from the Minute Book to the Regular Record Book after the same have been corrected and approved by the Lodge, and present them to the Master for his approval and signature. 3. Record Book. a. Record here all the transactions of the Lodge, proper to be writ ten, after the same have been approved; b. Send a copy of such record, or anv part thereof, to the Grand Lodge when required. 4. Book of By-Laws. The By-Laws is to be signed by all Members, the order of their admission, immediately after they have been raised. See that each new Member signs his name in full. 5. Roll Book. Record here separately, in alphabe tical order, the full name of each member showing thc fol lowing information: a. Dates of his initiation, passing and raising, or affiliation; b. Name, number and location of his present Lodge, in case of dual membership or, if by af filiation, the name of the Lodge where he was last member; c. Home address, date and place of birth, age and occupation at the time he was raised; d. Dates of withdrawal from the Lodge, suspension, expulsion restoration, and death. HI. Transmit to the Grand Secretary the following reports: 1. Lodge Annual Report as required in Sec. 4, Art. II, Pan III, (Par. 140) of thc Constitution, to be submitted on or before January 15th of each year. Such report must be accompa nied by payment of lodge dues to thc Grand Lodge for the period, as prescribed in Sec. 4, Art. VIII, Part I, which in clude: •i. Par. 49 (as amended) Four Pe sos (P4.00) for each degree con ferred, or P12.00 for thc three degrees. b. Par. 50 (as amended) Per Ca pita Tax — Five Pesos (P5.00) for each Master Mason whose name is included in the roll submitted in the annual report. c. Three Pesos (P3.00) for each Master Mason as a yearly con tribution to the Masonic Hos pital for Crippled Children (Edict No. 36). 2. The Home School and Dormitory Fee of Fifteen Pesos (Pl 5.00) immediately after a brother is raised a Master Mason. 3. Certification of the election, ap pointment and installation of the Lodge Officers. 118 THE CABLE TOW January, I960 4. Rejections for the degrees, ex pulsions, suspensions, restora tions and death. IV. Keep the seal of the Lodge and afiix the same, with his attestation, to all the papers issued under its authority. V. Preserve the Book of Constitution Edicts, Regulations, and Proceed ings of the Grand Lodge; the BvLaws. jewels, collars, aprons. Ty ler’s Book, and similar parapher nalia of the Lodge. VI. Prepare the agenda for each stated meeting. VII. Prepare, in consultation with the Master and Wardens, the yearly budget soon after their installa tion. VIII. Perform all such other duties as may properly pertain to his office. OF THE TREASURER 1. Receive and deposit in a bank or Postal Savings Bank all money re ceived from the Secretary. a. Keep the Dc]X>sit Book. b. Keep a book wherein a correct account of his receipts and disburse ments arc entered, and present the same before each stated meeting to the Auditor for necessary audit. c. Pay all bills and statements of the Lodge presented to him by the Secretary, if the same are properly audited and approved by the Lodge. d. All disbursements must bear the signature of the Master and countersigned bv the Secretary. 2. Prepare and submit at each stated meeting, a statement of the finances of the Lodge, showing receipts and dis bursements during the period. 3. Submit a full financial report of his receipts and disbursements, and of the amount of funds on hand at each stated meeting in June and December. 4. Receive and keep a list of all items of property entrusted to him by the Lodge showing their purchase va lue, and see that each item bear its pro perty number. 5. Perform all such other duties ap pertaining to his office as the Lodge may direct. OF THE AUDITOR 1. Check the Book of Accounts of the Secretary before each stated meet ing as such. a. Verify that all collections during the month have been rendered to the Treasurer. b. Check all purchases to verify that the same are authorized by the Master or by the Lodge. c. Verify that all bills and state ments are correct and in order be fore they are presented to thc Lodge for action. 2. Check the Books of the Treasurer before each stated meting, as such. a. Verify the Deposit Book. b. Verify that all money received from the Secretary are properly ac counted for and deposited with the bank to the credit of the Lodge. c. Verify that all disbursements which have boon approved by the Lodge bear the signature of the Mas ter and countersigned by the Secred. Check thc statement of finan cial report of the Treasurer before it is presented to the Lodge. 3. Submit at each stated meeting his report on his audits of the books of thc Treasurer and Secretary. 4. Take a yearly physical inventory of all properties, items of equipment and paraphernalia of the Lodge with the assistance of the Secretary and Treasurer. This is to be done im mediately before thc installation of the OFFICIAL SECTION 119 officers. Copies of the inventory cer tified by him shall be presented to the new Master and, for the information of thc Lodge, a copy each for the file of the. Treasurer and of the Secretary. 5. Perform such other duties apper taining to his office as thc Master may direct. It is fraternally requested that the Officers concerned study their duties carefully. It cannot be over empha sized that for thc good government of the Lodge, it is the duty of thc Mas ter to see that these officers perform their work in accordance with their duties. Fraternally vours, MACARIO M. OFILADA Grand Master ATTEST: ESTEBAN MUNARRIZ, P.G.M. Grand Secretary AAA Bethel No. 2 — from p. ill metio, Inocencia Ascalon, Merced Ji menez, Eleanor Piopongco, Jane E. Pio pongco, Celia Ambov, Minda Sayoc, Lea Llamas, Dolores A. Laconico, PHQ, Eloisa San Luis, PSP, Joretta Ferrer, PJP, Carmencita Asistores, Candida Sirilan. AAA CLARK FIELD CHAPTER, ORDER OF DEMOLAY Buster Edds, Master Councilor; Jim Gillan, Senior Councilor; Ken Ikleman, Junior Councilor; Dick Brain, Senior Deacon; Chin Bradshaw, Junior Dea con; Walter Thurneau, Junior Steward; Philip Kinbar, Scribe; James Russel, Treasurer; Dick Moore, Sentinel; Dave McCrackcr, Chaplain; Butch Shoe maker, Marshal; Max Mercer, Almoner; Jim Williamson, Standard Bearer; Bud dy Hudgins, First Preceptor; Larry Camley, Second Preceptor; Fred Hoschild, Third Preceptor; Harris Day, Fourth Preceptor. AAA MOUNT ARAYAT CHAPTER NO. 11,OES Marion Sutton, Worthy Matron; Fred C. Ford, Worthy Patron; Alice Smith, Associate Matron; Robert Orrell, Associate Patron; Franciene Ford, Sec retary; Maxine Gary, Treasurer; Betty Geno, Conductress; Mila Bundenthal, Associate Conductress; Virginia Shue, Chaplain; Betty Thompson, Marshal; Eleanor Erchinger, Organist; Myrtle Fowler, Adah; Joyce Adrian, Ruth; Corinne Pasley, Esther; Ruth Hill, Martha; Peggy Davis, Electa; Mamie Kennedy, Warder; and Calvin Gary, Sentinel. AAA U.S. DEFENSE CHIEF WB Wilbur Bruckcr, Secretary of Defense of thc United States, was in Manila for his annual tour of Defense bases in thc Pacific and Southeast Asia. He arrived at the International Airport on Jan. 8 after a day’s delay due to typhoon Harriet and was here only a few hours. In a plane-side interview, Secretary Brucker, in answer to questions by newsmen regarding the pulling out of U.S. defense forces from the Philip pines, stated that such is a remote pos sibility because the United Stases is pledged to a mutual defense of thc country and considers the Philippines still a great friend of America.. 120 THE CABLE TOW January., 1960 During thc year 1959 Scottish Rite Masonry in the Philippines again swelled its membership, possibly the biggest in years, when the various bod ies all over the country labored hard to confer the degrees on their petition ers. It is estimated that close to three hundred Master Masons joined thc Bite this year. There arc now eleven complete bodies and seven Lodges ol Perfection under the jurisdiction of thc Supreme Council of 33rd and Last De gree, Republic of the Philippines. 1 lighest increase in membership was accomplished bv Luzon Bodies with nearly 150 new members added this year in their mid*vear and vear-end conferrals. Other bodies, notably Phil ippine, Manila and Western Luzon, also added many new members to their rolls. It will be recalled that Scottish Rile Masonry in the country organized its own Supreme Council in 1950 after having beccn under thc Southern Jur isdiction, II. S. A. lor over forty years. I he Sovereign Chand Commander of the Supreme Council is MWB Fredric Stevens. PGM; Venerable Lieutenant Comandcr is MWB. Francisco Afan Delgado. PGM, and Venerable Grand Prior is MWB Conrado Benitez, PGM. With the first two highest officers in the United States at the moment, Act ing Head of he Council is MBW. Be nitez, MWB. Stevens is in retirement there, coming to thc Philippines once a \car; to look .liter his import-export business; while MWB. Delgado is Ambassador ol the Philippines to the United Nations in New York and I lead <>1 thc Philippine Delegation there. 1 he Supreme Council is scheduled to have its /Annual lesson in the second week of February. MWB Stevens ar rived early this month and will preside at the annual session of thc Supreme Council. Our present Grand Master is also a 33rd degree Mason, Sovereign Grand Inspector General of thc Su preme Council. Eastern Star is Awardee Sister Dolores 'Alano Laconico, Past Matron <i( Waling-Waling Chapter No. 6, OF.S, was last month awarded a medal and certificate of honor as an outstanding alumna in thc field of So cial Work by her alma mater, thc Phil ippine Women's University. She flew in to Manila in the second week of De cember to receive the award. Sis. Laconico was given recognition lor her activities in girl scouting, hu manitarian work and community serv ice in Zamboanga and Basilan cities. She manages thc Alano General Hos pital in Basilan Citv which was estab lished bv her lather. RWB Juan S. Alano. Sisk r laconico is active in Eastern Star work, being one of thc organizers ol Wailing-Waling Chapter. Iler child ren ary also active in youth organiza tions all dialed to Masonry. Dolores, II, is a Past Honored Queen of Bethel No. 2. Manila, ol the International Order of Job’s Daughters, Leticia is Marshal of the same organization; and her only son, Ramon. Jr., is Past Mas ter Councilor of Loyally Chapter of the Order of DeMolav.