THE BUILDER MARCH 1917

THE CHAPTER: WHAT IT STANDS FOR

BY BRO. ASAHEL W. GAGE, ILLINOIS

(DELIVERED AT THE INSTALLATION OF EVANSTON CHAPTER'S OFFICERS FOR 1917)

BROTHER Robert Burns in an epistle to a friend wrote:

"Perhaps it may turn out a sang, 

Perhaps turn out a sermon." 

To be real frank, I am a little worried as to just how my talk
will be looked upon by you. The Chapter means so much to me that I
feel deeply the responsibility of trying to show what it stands
for. I will, however, do my best.

It must be remembered that what I say is only my own conviction. I
speak with no official tongue. I am confident, however, that where
I fall short or err,-- there you will exercise that great Masonic
virtue, Charity.

Does the Chapter stand for higher wages, larger salaries, more
prosperous business, for a better and greater service to our
fellows? In other words, for a more complete knowledge and fuller
practice of Masonry ? Let us see:

"Masonry is a progressive, moral science."

Anything which is progressive, cannot be fixed, it must change,
and this change must be for the better, it must grow.

Morality cannot be confined to questions of sex. A thing is moral
or immoral as it agrees with or violates the experience of the
past as to what is good for an efficient human society. The term
moral differs from "ethical," "religious" and similar terms, in
that it refers to truths gathered from the experiences of life.

A science is a system or regular arrangement of the elements of
knowledge relating to some subject.

Masonry then is a growing system of the knowledge of the
experiences of life.

The value of this study cannot be over estimated for as we
understand these experiences and- learn their causes, we are able
to control the forces that bring them about. If we have this
control, we can regulate the experiences of life. With this
control our lives are a succession of events of our own choice.
That is, we are able by Masonic knowledge to control the
circumstances in which we live.

Let us look for a moment at some of these forces. In a community
where there is much poverty and want, ignorance and superstition
abound. Vice and crime we see are the necessary results. Thus we
learn the worth of wealth and prosperity, and rejoice in, and work
for their possession by others as well as by ourselves.

Where there is abundant employment and much well compensated hard
work, we always find a clean, strong moral people.

Think about these things, brethren, and you will not wonder at the
great emphasis that Masonry places upon work. You will not wonder
that Masonry has selected the working tools of the laborer for
jewels and symbols. You will understand why Masonry makes a Master
Workman, the companion and intimate associate of a King.

I might dwell upon and develop the meanings of this symbolism, if
I did not realize that by doing it for yourself, you will get a
result both more profitable and more satisfactory,--to yourself.

I am reminded of an incident related in "The Builder," the Journal
of the National Masonic Research ,Society, for this December.

King James I, of England, desiring to play a trick on the Spanish
Ambassador, a man of great learning, but with a crotchet in his
head for symbolism, informed the Ambassador that there was a
distinguished professor of the science of sign language in the
University of Aberdeen. The Ambassador set out for Aberdeen,
preceded by a letter from the King, and in compliance with this
letter, one Geordy, a butcher, blind of one eye, but a fellow of
much wit and drollery, was gowned and wigged as a professor and
placed in a chair of the University. Geordy was instructed to play
the part of a professor with the warning not to speak a word. The
Ambassador was shown into his presence and they were left alone.
Very shortly the Ambassador came out, greatly pleased with the
experiment claiming that his theory was demonstrated. He said:
"When I entered the room I raised one finger to signify there is
one God. He replied by raising two fingers to signify that this
Being ruled over two worlds, the material and the spiritual. Then
I raised three fingers, to say there are three persons in the
Godhead. Then he closed his fingers evidently to say these three
are one." The butcher was then sent for and asked what took place
in the room. He was very angry and said, "When the crazy man
entered the room, where I was, he raised one finger as much as to
say I had but one eye, and I raised two fingers to signify that I
could see out of my one eye as well as he could out of both of
his. Then he raised three fingers as much as to say there were but
three eyes between us. I doubled up my fist, and if he had not
gone out of the room in a hurry, I would have knocked him down."

Whether that incident ever happened or not, it is true, in that it
illustrates how you can get from the occurrences of this life just
what you are looking for, either God and his attributes or an
abuse of yourself and trouble.

But let us get back to Masonry, for the Chapter stands solely for
a fuller understanding and practice of Masonry.

In addition to its teaching of the respectability, dignity and
necessity of labor, both mental and physical, Masonry has another
characteristic distinguishing it from other societies:

This second characteristic is illustrated by a Talmudic legend
which I again quote from "The Builder":

Enoch, fearful that the Name of God would be lost in the impending
world deluge, caused it to be inscribed upon a triangular plate of
gold and placed in a secret vault for safe keeping. The flood,
however, completely obliterated this vault with mud and silt so
that it could not be located.

There is also another legend that Hiram, a builder, in order that
the Master's word might not be lost, wore it engraved on a
triangular plate of gold suspended around his neck. Upon his death
ardent search was made and great anxiety felt lest the word should
be forever lost.

The word itself every Mason knows to be of little importance, but
every Mason also feels the power of the knowledge of which that
word is but a symbol.

Labor, the loss and the search are peculiar Masonic precepts,
which can best be understood by a careful study of the Blue Lodge
degrees by the aid of the peculiar light of the Chapter.

As to the significance of a mere name or word, I would quote from
one of our patrons, St. John the Evangelist: "In the beginning was
the word, and the word was with God, and THE WORD WAS GOD." My
brethren, the great mystery of Masonry is the lost word and in the
Lodge it is not found; we are there required to be content with a
substitute. The Lodge stands for an earnest, honest search which
may never be successful. The Chapter stands for a more intelligent
continuation of this search which must lead to success.

Perhaps I can illustrate and make you see what I mean by the old
symbolism of the Name of God:

Among the ancients to call by name signified to know the quality.
By the name was understood the essence of a thing. Names were
given having a peculiarity similar to and designating the thing
named.

How a name referred to qualities or characteristics is illustrated
by the instances of changing the name when the character was
changed. For instance, in the great light, we learn how Abram was
changed to Abraham, and of particular interest to Masons as well
as the descendants of the twelve tribes of the Children of Israel,
is the change of Jacob's name to Israel. Jacob meant "Supplanter"
and you will remember how he supplanted his brother Esau, but when
Jacob abandoned his mean characteristics and wrestled with the
Spirit of God and conquered, his name was changed to Israel,
meaning "Soldier of God."

The Name of God is but a symbol of the acts, or expressions, of
God which are in the world around us. Remember, to know the name
is to know the nature.

To the Orthodox Jew, the Name of God included all things. It
governed the world by its power. Other names and surnames ranged
about it like officers and soldiers about their sovereign. The
Christian will realize the importance of this Name when he
reflects upon the benefit to humanity accomplished by the Galilean
"in the Name of the Father." He healed the sick, multiplied food
and administered charity, in the Name of the Father.

The Name of God is symbolized by a word. Masonry is not interested
in ancient superstitions or idle speculations in reference to this
Name or word, but grasps every thought that may assist and help us
to acquire a broad knowledge and understanding of that which is
symbolized by THIS "WORD."

The Chapter stands for the key to Masonic Knowledge and
Understanding. It would unlock the symbolism of the Blue Lodge. It
would show the Craftsman, how by honestly working for his fellow
men, he himself profits. How the little task, conscientiously and
apparently unobservedly done is not in vain. How the moral quality
apparently destroyed with its possessor, is not lost. How the
kindness done or service rendered apparently unnoticed or
forgotten is sacredly preserved. How the hard labor, performed
apparently without fee or reward, must inevitably be fully
compensated. The Chapter stands for an ample wage for an honest
service. It stands for a knowledge of the Master Mason's Word that
will enable us to travel in foreign countries, work and receive
Master's wages.


A TOAST TO LAUGHTER

Here's to laughter, the sunshine of the soul, the happiness of the
heart, the leaven of youth, the privilege of purity, the echo of
innocence, the treasure of the humble, the wealth of the poor, the
head of the cup of pleasure; it dispels dejection, banishes blues,
and mangles melancholy, for it is the foe of woe, the destroyer of
depression, the enemy of grief; it is what kings envy of the
peasants, plutocrats envy the poor, the guilty envy the innocent;
it's the sheen on the silver of smiles, the ripple on the water's
delight, the glint of the gold of gladness; without it humor would
be dumb, wit would wither, dimples would disappear, and smiles
would shrivel, for it is the glow of a clean conscience, the voice
of a pure soul, the birth-cry of mirth, the swan-song of sadness.

