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THE SANTA FE ROUTE, THE SHORTEST LINE to California by hundreds of miles. Magnificent Pullman Vestibuled Sleepers from CHICAGO and KANSAS CITY to LOS ANGELES, SAN DIEGO, and SAN FRANCISCO; DENVER, COLORADO SPRINGS, PUEBLO, and all points in COLORADO and UTAH. Also to KANSAS, TEXAS, INDIAN TERRITORY, NEW MEXICO and ARIZONA. If you are going West, take the Santa Fe Special. Personally conducted Tourist Excursions from Boston and New England points every Thursday. Call or write for illustrated circular. S. W. MANNING, Gen. New England Agent, 332 Washington St., Boston. THE A MONTHLY MASONIC AND FAMILY MAGAZINE. Vol. X. SAN FRANCISCO & BOSTON, OCTOBER, i8 9 6. No. io The Aboriginal Calendar. BY PROF. ABEL, OF BERLIN. The accounts of the most ancient his- tory of humanity, the further we step back into tt em, become usually the more unsafe. Therefore, with a view of fixing the dates, the natural means has been seized to reckon backwards from the later and better de- termined, to the earlier and less deter- mined times, and chronologically to re- store more ancient periods, for which no continuous chronology has been transmit- ted, with the help of national stories, as also of contemporaneous events with other nations. In this way it has been possible, as regards the most important part of ear- liest history, the biblical part, to go back to Solomon from Herod the Great, the originator of the Arabian dynasty imposed on the Romans by the Jews, which had so ill fated an influence on the destinies of the country and of then rising Christianity. By the agreement of Jewish, Roman and astronomical dates, the year B. C. 4 re- sulted for the death of Herod. Thus a firm point was gained, to which could be joined by further retrocession, the Babylo- nian destruction of the Temple and other incidents, by similar contemporaneous events in national histories. According to the Book of Kings and the synchronisms contained in the same, it was especially the destruction of the Temple by the Babylonian tribal associates of the Jews, which is joined to other Babylonian, Egyptian and Jewish dates, by which it became possible to reckon backwards the Jewish lists of rulers up to Solomon, who was placed about B.C. 1000. From this time the Jewish dates, as well as their con- nection with non-Jewish events, were too much torn asunder and indefinite, and the events themselves either too doubtful or too evidently symbolLings of tedious his- torical incidents, than to encourage a fur- ther step into chronological darkness of earlier times. Though, according to the more general calculations, which alone seemed to be probable, Abraham had to be placed at least 1000 years before Solo- mon, and though from Abraham until Adam the biblical aboriginal patriarchs required for themselves a life period of other 2000 years, these 3000 half histori- cal years resulting therefrom remained un- fathomable in their dates, and thus prob- lematical in their historical character. To place in the middle of this dark time on Jewish soil a number of chronological border stones, and thereby also to heighten the certainty of the events to which they refer, either as real occurrences or at least as pointed embodiments of entire histori- cal processes, this has been the result of dif- ferent writings which Herr Ernst von Bunsen has lately dedicated entirely or in part to this problem. By this extraordinary success of a sagacious and learned investigator, Hebrew chronology, which hitherto reckon- ed only 1000 reliable years, is enlarged by a further period of 1500 years, capable of being controlled in various ways, and thus associated with the Egyptian and Assyrian dates, which for already a long time have been more or less fixed as going far be- yond the Hebrew dates. It is the method which balances, corrects and confirms dates far removed in space and time, and the 470 THE TRESTLE BOARD. great result which is gained from the criti- cal connection of many small and dissocia- ted statements, which render the discovery equally remarkable. A priest of Baal, called Berosus, who, under Alexander the Great, served at the Temple of his still flourishing God in Baby- lon, considered it in the spirit of the hel- lenising direction of those times as a thank- worthy literary work to transform the As- syrian annals of the local archive from the Semitic cuneiform inscription into Greek. From the long lost work some fragments have been preserved, especially by Jewish and jewish-Christian writers, Josephus, Eusebius and others, in one of which refer- ence is made to a capture of Babylon by the Medes in the year B.C. 2458. In Gen- esis X, the Medes are designated as Ja- phetites (Indogermans), but in the same place, most of the later Semitic lands are said to have been Hamitic on the one side, whilst on the other they were conquered like Babylon by Indogermans, probably long after the original occupation. Thus the supposition was suggested, that in the Bible, under Shemites, were aboriginally understood Hametic people subjugated by Japhetites. If this far-reaching hypothe- sis, which we shall not at present further investigate, was justifiable, it easily sug- gested itself to regard the capture of Ha- mitic Babylon by Japhetic Medes as the commencement of Semitism, in the bibli- cal language, which created an eponymic hero, as the birth of Shem. Thus, accord- ing to Berosus, Shem would have been born B. C. 2458, and since, according to the Bible, Shem is said to have been a hundred years old two years after the Flood, the year of the Flood was fixed for B. C. 2360. Thus far all is an unsub- stantiated though ingenious hypothesis, built up from fluctuating ingredients gath- ered on historical and ethnographical soil. For neither the date of Berosus need be right, nor the attempted new explanation of the name Semitism nor the interpreta- tion drawn from both of the birth of Shem, nor the calculation of the year of the Flood based on the latter. But now a first confirmation is added from another and remote side. The Latin grammarian Censorinus, writ- ing 250 A. D., therefore 600 years after Berosus, and 700 years after Ezra, and his fixing of the Hebrew canon, without know- ing Herr von Bunsen’s calculation, which followed 1 640 years later, yea, even without any calculation, and only relying on the testimony of Varro, who lived 300 years before h m, mentions the year 2360 as the year of the Hebrew Flood. By this re- markable coincidence a Roman founda- tion is placed under the German hypothe- sis, the Hebrew- Babylonian bricks of which, from the loose conjecture in which they had experimentally been joined one to another, now begin to meet and to form a consolidated structure. Further confirmations of the discovered fundamental date quickly follow. Sup- posing it to be correct, then Abraham, who, according to Genesis, is said to have gone from Mesopotamia to Syria 367 years after the Flood, must have emigrated in B.C. 1993 According to Josephus, he went away because the ancient Harnitic- Nimrod dynasty, un.der which his father Terah had lived in Haran, lost its throne; and, indeed, according to Berosus, a new dynasty was set up in Babylon in 1993. Again, according to Mosaic Scriptures, 480 years after Abraham’s journey from Haran, therefore B. C. 1 >63, the return from Egypt began of his descendants, who had traveled further on. This date is con- firmed by the statement of Orosius, that the Pharoah ol the Exodus died in 1558, and also by Manetho’s report that the Pha- roah of the Exodus lived until 43 years before Tuthmoscs III, whose ascension to the throne in 1515 is astronomically de- termined, so that Amenophis I, who died in 1558, was the Pharoah of the Exodus. Among the many confirming incidents which present -themselves with mathemati- cal certainty, is the fact that this calcula- tion, based on the year 2458, leads up to Solomon, whose date has been already re- trospectively and approximately arrived at. If the fundamental date, 2458, is cor- rect, and Josephus has rightly computed the period between the exodus from Egypt, 1563, and the Solomonian foundation of the Temple at 592 years, the latter must have taken place in 971. • This date is confirmed by a succession of astronomi- cal, Roman, and Semitic facts, and even by the apparently contradictory statement of Paul about the 453 years period. Only to mention one Roman Greek Semitic sub- stantiation of the fact, according to the Bible, Solomon, whose people were exclu- sively shepherds and agriculturists, ap- plied to King Hiram of Tyre, his Phceni- nian associate in tribe and language, in order to procure manual laborers and ma- THE TRESTLE BOARD 47i erials for the Temple. According to the Jewish Roman writer, Josephus, who soon after Christ’s death, derived his statements from Meander, of uncertain date, who again borrowed them from Tyrian annals, Hiram lived 150 years and eight months before the foundation of Carthage, which, according to Cicero, took place B. C. 815, so that Hiram did live in 971. Numerous other dates are verified in the same man- ner. Thus it is seen how the synchronisms mutually confirm each other when collected from the wide field of ancient literature, fragmentarily put together from so many languages, nations and times, they are proved and united one to another by the right keys and screws. It is also easy to consider how this fixing of Jewish national history supports or upsets Egyptian and Assyrian statements, and permits the ana- lysing of hieroglyphics or cuneiform in- scriptions, which report so many unprova- ble things. In all this it is surprising what hereby we once more learn of the faithful- ness and tenachy of most ancient tradi- tions. Though many of these dates have been preserved by long period-) without writings, and though many of them have been colored by erroneous ethnographical and religious conceptions, the kernel of the incident and the time is proved in so many cases as faithfully transmitted, that w'e stand amazed before the safety and care- fulness of such an unwritten recollection, of such a verbal transmission. It is evident thac men the less they knew, kept all the more firmly the little that had become known to them; that they considered the tradition, which threw some light on the surrounding darkness, as an explanation of the past and a lamp of the future; that they saw deposited therein the ruling of heaven as also the conduct of men, and found in the knowledge of the one their salvation, in that of the other their wis- dom. If we consider whether it would be possible to day, when we are so much bet- ter informed, to transmit verbally during many centuries numerous names, incidents and dates, we stand in the presence of the difference of the times and of the whole indifference gradually caused by the many experiences of humanity. It has, however, to be considered that then the first news did not come by telegram. o They who people their solitudes with good thoughts are never lonely. Was Moses Indebted to Zoroaster for His Jehovistic Theology? AN ESSAY BY GRANVILLE O. HALLER. The Hebrew Bible informs us that Mo- ses, when on Mount Sinai, received from God the Ten Commandments w’hich we find copied in the Pentateuch; and tradi- tion tells us that he received other instruc- tions, which, on coming down from the Mount, he communicated orally to his brother, Aaron, and they together deliv- ered these to the Septuagint — seventy eld- ers — and in this oral method they were handed down from generation to genera- tion, through the members of the Septua- gint until the beginning of the third cen- tuary, A. D., when Rabbi Jehuda, surnamed ‘ the Holy,” finding the rapid decrease of students of the Law, and possibility of these traditions becoming forgotten and lost, preserved them by writing them in a book, which he named “Mishna” [in En- glish, means repetition]. The Mishna treated on — (1st) The pro- ductions of the Earth. (2d) Festivals. (3d) The rights and duties of Women. (4th) Damages and Injuries. (5th) Sac- rifices. (6th) Purification. In time the interpretations of the Mishna by learned Jews became important and worthy of record, and w-ere collected into one book called “Gemara” [in English, Commentaries], The two books are us- ually contained in one volume, and known as the “Talmud,” signifying Doctrine. The Jews in Chaldea where the Religion of Zoroaster prevailad, were not satisfied with the Commentaries compiled in Je- rusalem, therefore they rejected the Jeru- salem Talmud, but retained the Mishna, and compiled a different Gemara. which is known as the Babylonian Talmud. The learned Jewish scholars venerated the Talmud high above the Hebrew’ Bible, which they compared to water; the Mish- na to wine, and the Gemara to spiced wine The Talmud affords the best de- scription of King Solomon’s Temple ex- tant, and the Masonic system is indebted to the Talmud for some of its legends and illustrations, and not to the Bible, as gen- erally suppo-ed. We learn [Exodus ii, 3-10], that a He- brew’ babe was found in an ark made of bulrushes among the flags on the brink of the river Nile, by Pharaoh’s daughter, who, pleased with the innocent foundling, as the 472 THE TRESTLE BOARD. babe wept, had compassion on him, and employed a Hebrew woman — the mother, it happens — to nurse him, and he became the Princess’ adopted son, who was named “Moses.” Belonging to the royal house- hold, he was educated in all the esoteric acquirements of Egypt’s most celebrated colleges for learning. The masses of the Egyptians, in those days, believed in a sacred bull, born of a virgin heifer, and was worshiped; some worshiped other animals as the emblems of their chosen Gods, offering sacrifices, which were conducted by their priests. The Hebrews, while sojourning in Egypt, were evidently impressed with this animal worship, for Aaron [Exodus xxxii, 2-6] in the absence of Moses, procured gold from the pious Jews, and cast of molten gold a small bull, or calf, built an altar, and the children of Israel offered burnt of- ferings, and brought \. eace offerings, and danced before it. Moses returning from the Mount, beheld their idolatry and be- came much enraged, as he had already taught them of El Elyon — the Most High God — and they should have known better than to do as they did. We learn from books treating of the re- ligions of Egypt, that the royal household and the . most learned priests of Egypt maintained more exalted opinions of God, as the Supreme Being, for they taught that “there was one God, without beginning, and would have no end; who made all things, but was not himself made.” It is quite probable, as we will find here- in, and be justified in believing, that the learned Egyptian priests were familiar with the theology of Zoroaster, the great Bac- trian priest and reformer, or Moses seemed to be acquainted with the Zend-Avesta [in English, Commentary of sacred text] as much of it appears in the Pentateuch, and possibly he learned it in the Egyptian cur- riculum. Abram, the great Patriarch of the Jews, lived for some time in Messopotamia, near Babylonia, a region inhabited by Persians, who were indoctrinated in Zoroaster’s reli- gion. But Abram, at first, was an idola- ter, and had vague ideas on religion. He believed in Lords, like ordinary men, who would appear to him in human form and walk. When he was 99 years old [Gens, xvii, 1st verse] the Lord appeared and said, “I am God Almighty,” etc. Moses, in his memoir of Abram, mod- estly presents him as a great captain and warrior, who pursued and encountered the Four Kings who were on the war path, and had already captured his brother in- law Lot with all he possessed. Abram after gathering all his trained men together, followed the Robber Kings as far as Dan, and smote them, then pursued the van- quished as far as Hobah on the north of Damascus, capturing all of their booty. Returning homeward [z. e., towards the Oaks of Mamre in Hebron] “from the laughter of Chedors Laomi [King of Elam] and the kings that were with him,” this rich, brave and daring rancher, Abram, halted in the valley of Sharon, known as “the King’s Dale.” While here, he met Melchizedek, King of Salem, and he was a priest of God Most high [El Elyon], He is mentioned, also, as pries c of God Most High, as if such priests were well known in that region, and required no further in- troduction. But early history only tells us of one, a reformer of the Nature Wor ; ship, and teacher of God Most High — Ahuramazada, as taught by Zoroaster. Was Melchiz; kek a disciple of Zoroaster ? All we know is here told. Melchizedek evidently converted Abram, who joined his church, and took what we call the sacra- ment — bread and wine — at his confirma- tion. While resting at the King’s Dale [Gen. xiv, 18-20], “Melchizedek, King of Salem, brought forth bread and wine; and he was a priest of God Most High. And he blessed him, and said, ‘Blessed be Abram of God Most High, maker of heav- en and earth; and blessed be God Most High, which has delivered thine enemies into thine hand.’ And he [ i . e., Abram] gave him tithes of all.” Paul says [He- brews vii, 2], “To whom Abram gave a tenth part of all, first Melchizedek being by interpretation King of Righteousness, and after that, also, King of Salem, which is the King of Peace.” It is well known that bread and wine was an ancient form of initiation into most institutions long before the Christian era. Abram on this occasion was initiated into the church of God Most High [Gen. xiv. 22]. Abram takes an oath, swears, “I have lift my hand unto the Lord, God Most High, possessor of heaven and earth.” [From new translation.] It is not intended here to claim Abra- ham as a Parsee, or Fire worshiper, but to point out the fact that Moses, 1600 years before his own era, was aware of an estab- lished religion, whose priests worshiped THE TRESTLE BOARD. 473 the “God Most H gh, maker of heaven and earth.” He does not claim Melchize- dek in any way related to Abraham by bl9od. The fact that Zoroaster's system of religion then existed, and history is silent as to any other system that wor- shiped “God Most High, maker of heaven and earth,” it is not unreasonable nor pre- sumptuous to assume that Melchizedek was a priest of Zoroaster’s system. Dr. Martin Haug, an eminent Oriental Philologist and Professor of Sanskrit at Poonah, British India, who has written “Essays on the Sacred Language, etc., of the Powers,” says that Zoroaster’s con- ception of the Supreme Being called “Ahii- ramazada,” “was perfectly identical with the Jewish notice of Jehovah.” This in- ternal evidence of the Pentateuch will jus- tify the conclusion that Moses derived a partofhis system of religion from Zoroas- ter, unless there was in his day some earlier records, accessible to both these learned men, which became a common source of enlightenment to Zoroaster and Moses. But history has failed to inform us of such records, therefore we may fairly presume that Moses had access to the teachings of Zoroaster, possibly through the Egyptian priests, and adopted portions at least of Zoroaster’s theology. Egyptologists place Moses’ era about 1300 years B.C. It becomes a matter of some importance to ascertain Zoroaster’s era — whether it existed sufficiently long before the Mosaic to have enabled his the- ology to have spread from Persia into Egypt and elsewhere. Unfortunately, hoary antiquity has been hidden in mists thrown around it by an Irish prelate, James Usher, afterwards Bishop of Carlilsle His book “Annualis Veteris et Novi-Testimentis,” usually styled “Sacred Chronology of the Bible,” was generally accepted by the Christian world, and determined the earth to be only 6 000 years old. According to him, the first man created by God, 5.900 (1896) years ago, was Adam. This chro- nology was adopted at that period as the best then accessible, but is now entirely disregarded by scientists. Since the hieroglyphics on Egyptian monuments and papyrus have been deci- phered, we learn that a civilization and an enlightened condition of the peoples and rulers of Egypt existed at least 6,000 years or more before the Christian era. This is entirely incompatible with the Bishop’s 4,004 years for the date of the creation. However, investigations have proven that the progenitors of the human race existed before the Glacial Period, which, scientists claim, must have prevailed for an enor- mous period, according to some authori- ties about 16,000 years. They trace the frigiditv of the North Pole down into the Torrid Zone as far south as the 23d degree of north latitude, when the great glaciers were formtd. For the past 80,000 years these arctic features, we are told, have been giving way to a more temperate climate; when it will again, in the couse of nature, return to this frigid condition. With such data before us, we can well understand and be- lieve that illuminated minds may have lived on this earth 8,000 years or 10,000 years agone. The period of the famine, when Abraham went down into Egypt, is computed by Bishop Usher at 1920 years B.C. ; by the Septuagint 2550 years; Che- valier Bunsen at 2820 years B C. The followers of Zoroaster exist to this day, and are known as Parsees; also as Fire-Worshipers (from the tradition that he brought down, given him by Ahura- mazada, fire from heaven). They call their prophet “Zurthost,” but his name in the Zend Avesta is always spelled Zarathus- tra. his surname, his family name, Spitama, is often coupled with it The Greeks were well informed about Zoroaster or Zira-. thusta, but corrupted his name into Zaras- trades, and Zoroastres; the Romans knew him as Zoroaster. The earliest Greek writer who refers to Zarathustra, is Xanthus, of Lydia, who fixes his era 600 before the Trojan war, i. e . , 1209 years B G. , or over 1800 years B.C. Other writers put it at 2000 and 2200 years B.C. But Aristotle and Eudoxus, according to Pliny, place Zarathustra 6000 years be- fore the death of Plato, who died 34S years B.C. ; Hermippus says 5000 years before the Trojan war, usually dated 1209 years B.C. The last three writers substantially agree to over 6000 years, while all the dates fix Zarathustra’ s era more than 500 years be- fore the Mosaic era. We may justly infer that the religion of Zirathustra was fully established when Moses and Aaron w-ere children The original Iranic language, in which the Zend-Avesta, or Persian Bible of Zara- thustra was written, it seems,- was in the arrow - head, wedge-shaped letters, the 474 THE TRESTLE BOARD. same as those found engraven on the rocks in Persia, and to day still legible, which, for more that 2000 years, have been abso- lutely forgotten and unintelligible. Oriental scholars of late have mastered these cuniform letters, and they can now read and interpret the lost dead languages as they do Egyptian hieroglyphics. This dis- covery is interesting, since it enables mod- ern scholars to compare Zarathustra’s sys- tem of Theology — some of which in the original writing has been preserved — with an early translation into the Pehlevi or vernacular language of Persia, and, it ap- pears, the latter has interpolations. The successors of Zarathustra, at differ- ent epochs, devout priests, have taken his name, and it is asserted that some have interpolated into Zarathustra’s monotheis- tic teachings the dualistic doctrine of Or- muzd and Ahrimanes, incorrectly attribu- ted to the great theologian. But the great reformer, as philosopher, “sought to solve the puzzling question of the origin of evil in the world by supposing that there ex- isted in Ahuramazada two spirits inherent in his nature — the one positive and the other negative. All that was good was real, existent; while the absence of that reality was a non existence or evil. Evil was the absence of good as darkness was the absence of light. Zarathustra taught the idea of a future life and the immortality of the soul. The doctrine of the resurrection is one of the principle dogmas of the Zend-Avesta. He also clearly inculcated the belief of a heaven and a hell. The former, called the house of hymns, because the angels were supposed to sing hyrrtns there; the latter, the house of destruction, and to it were relentlessly consigned the poets and priests of the old Aryan religion. The doctrine of sacred names, so famil- iar to the Hebrews, was taught by Zara- thustra. In one of the Yashts (laudations) Ahuramazada tells Zarathustra that the ut- terance of one of his sacred names, of which he enumerates twenty, is the best protection from evil. Of these names, one is Aluni, “I am,’’ and another, Aluni yat Aluni, “I am who I am.” The reader here will be reminded of the holy name in Exodus, Ehyeh asher Ehyeh, “I am that I am. Dr. Haug, the Orientalist, tells us Ahu- ramazada is called ‘ the Creator of earthly and spiritual life, the Lord of the whole universe, at whose hands are all the crea- tures. He is wisdom and intellect; the light itself, and the source of light; the rewarder of the virtuous and punisher of the wicked.” The Doctor disagrees with the modern Parsees as to the era of Zarathustra, who claim that he was a contemporary of Hy- staspes, the father of Darius, the Persian monarch, which would fix his era about 550 years B. C. ; but the Doctor declares this supposition to be utterly groundless. Chevalier Bunsen, in his “God in His- tory” (Vol. I, Book 3, Chap. 6, p. 276), speaks of Zarathustra Spitama as living under the reign of Vistaspa, tovyards the year 3000 B. C. ; certainly not later than 2500 years B. C. Of him, he says he was “one of the mightiest intellects, and one of the greatest men of all time ” — Pacific Mason. o Charity Problems. What is the ideal of charity? It is the Samaritan, who took infinite pains to help one stranger whom he chanced upon the way, and if every one should be neigh- borly in this sense to anyone who falls into distress and comes naturally into his life, no one would have to go about hunt- ing for people to help, or, in other words, there would be no need of “charities.” Charity is not an occupation; it is not even a piece of life. It is life. It per- vades all relations. A man cannot be char- itable and yet overwork and underpay his employees — a woman cannot be charitable and yet browbeat and scorn her servants, or back bite her acquaintances. If the nature is charitable, it will show itself in charity to all, to rich and poor alike. If the nature is uncharuld not stand the strain of the working life be- cause of some special weakness either of body or mind or character. These people do “appeal for charity.” they do “ask for help” they do enlarge upon their distress; and though, as I have said, to try to help them, though vainly, often results in in- crease of suffering to the great mass of men and women who work, yet “char- ities” still continue and still are supported by thoughtless people who pride them- selves on their kind heartedness. This harm is done in various ways. “Charities” sometimes tempt their beneficiaries to idleness, and sometimes they do not. In the first case the harm done is directly to the persons so tempted, who thus lose character, independence and the means of self-support, and indirectly only to the mass of the workers, who thereby have a larger number of idlers to support, while their own numbers, are also diminished by desertions to the ranks of the idlers. On the other hand, the “charities” which do not tempt to idleness often do not do much harm and sometimes even do good to the persons they undertake to help, while they do a great deal of injury to large bodies of workers. This harm is done by giving “relief in aid of wages,” as it is technically called; that is, by giving small sums to persons who, in consequence, are enabled to work for less wages than they otherwise could live on, so that they, competing for work, under- bid other workers, and gradually, if their number is large enough (and unfortunately a very few comparatively can produce this effect), they bring down the wages for all the workers in their particular trade. A simple illustration will show how this happens. Let us imagine a small town where twenty women go out to scrub, at $1.50 a day each, for four days a week, having a hard time, of course, but man- aging to live. Some charitable ladies in the town, full of commiseration for four or five of these women whom they employ, think it would be kind to get up a char- itable so iety to help them. Strangely enough, it does not occur to them that perhaps the best way to help them would be to pay them $2 a day for scrubbing — no, that would ‘'raise wages,” which to some people seems the wickedest thing in 476 THE TRESTLE BOARD. the world — but a charitable society found- ed on the most approved modern lines, which will not “pauperize” these poor women, is exactly the thing; so it is or- ganized, and each woman can get $2 worth of sewing a week, to be paid for from the funds of the society. What will probably happen ? There being some competition for the scrubbing, the wo- men who secure the relief work of- fer to do scrubbing at $1.25 a day, instead of at $1.50; the ladies, char- itable and other, are not loath to pay less than formerly, and employ those who work the cheapest; then gradually the others are told by their employers that Mrs. So- and-So works for $1.25 and they must do the same, and so the result is that the wo- men who scrub and also do charity sew- ing, instead of earning $5 a week as for- merly, earn $7, while the rest who only scrub, earn $5 instead of $6. That is, in- stead of $120 paid in wages each week to twenty women, the tvventv women get $tio a week, of which $100 is wages earned for real work and $ro is money paid for “relief work,” and the good of the extra dollar a week to the five “char- ity” workers is but a poor offset to the loss of a dollar a week to the other fifteen women. Nor is it likely that the harm will end here, for probably the number getting charity work will increase and the wages go still lower until they are all working at scrubbing a $1 a day and getting $2 worth of sewing a week, which would mean that each woman earned, as before, $6 week, but it would be $4 in wages and $2 for relief work; that is, there would be $80 paid in wages each week for the same amount of scrubbing as formerly, and $40 in “relief,” the gain to the women being nothing, the loss being the added work of sewing besides the loss of inde- pendence. This is no hypothetical case; it is ex- actly what happened all over England from 1792 to 1834, during the years when “relief in aid of wages” was given to all workingmen from the public funds until wages were brought down so low that there were no working people in England who were not also paupers. But although “charities” are dangerous, especially the large “charities” which at- tract all the weak and the incompetent to depend on them, charity is necessary, and also some Jv, none o’ that, sis,’ she’ll quiet down, an’ hit me easy. I think the world o’ that cat,” added Mr. Stevens. “Do you keep any sheep?” asked his amused visitor. “No,” answered he slowly; “but a neighbor once gave a young lamb to Annie — that’s my little girl. She made a great pet of it. It followed her about just like a dog, up an’ down stairs, an’ slept on the foot of her bed, just like a puppy. # It was too cunnin’ for anything when it was about three weeks old. Billy, we called it. Every one that came along used to play with it; but there was three little boys used to pass by every day on their way to school, and Billy was always on the stoop, so they’d pull his ears and his tail, an’ he didn’t like it. So what do you think that little thing would do but watch for those boys, an’ when he’d see them cornin’ he’d jump off the stoop an’ run an’ butt them in the stomach an’ then turn back as hard as ever he could again, an’ jump on the stoop be- side Annie an’ wag his tail and look as saucy as you please and ‘baa’ at them, as if he was making game of them, and when he grew bigger he never see one of those boys but he ran an’ knocked him down.” “You wouldn’t think,” remarked the visitor, thoughtfully, “that a lamb would have so much sense.” “All animals have enough sense to know when they are badly treated.” replied Mr. Stevens; “an’ that's the reason I hate to see humans that don’t know enough to be kind and gentle with them an’ not tease them; but Billy got too strong for us, so we had to give him away.” “Has your little girl got any pet now?” “Yes, indeed; Muncher an’ she are in- separable friends. He lies down at her feet an’ gets up on her chair for a snooze, an’ if she sits in a rocking-chair he puts his two front feet in her lap an lays his head on them for her to rock him. an’ he enjoys it just as much as a child would. He comes to her every morning an’ h >lds up his feet to be wiped with a towel, an’ then holds up his face. She feeds him off her plate, an’ he sits up beside her on the floor an’ begs for whatever he wants. He is very fond of crackers, so that’s why we call him Muncher. He’d sit up on his hind legs an’ munch crackers all day long. Sometimes when she is going for a walk along the road, she will say, ‘Now, Muncher, you stay there till I come back.’ Well, sir, he’ll begin to whine, an’ he’ll stand there on the stoop watching her, an’ just as soon as she shuts the gate an’ makes believe to go off without him, he sits up on his hind legs begging her to comeback, and as she walks along with- out looking at him he begins to squeal an’ cry, and of all the agonizing noises you ever heard, Muncher sets up then! It’s enough to make a cat laugh!” “I might have known there was a dog in the case,” observed the visitor, smiling, as he prepared to take his leave. “Just so,” responded the farmer, nod- ding his head. “But I ain’t tellin’ no dog story. Munche’s a pig , an’ what Muncher don’t know ain’t worth any dog’s while to find out.” — C. C. McNeill , in Our Animal Friends. o Country Brother and City Brother. My brother, did you ever note the dif- ference between the country and the city brother? If not, make it a point to do so, and mark the difference carefully. You will find that the country brother, those “old mossbacks,” “hayseeds,” “one-gal - lus,” “copperas breeches fellows,” as they are frequently called, in uleasantry, of course, by the city dude, has more good, sound Masonry to the square inch than a band wagon full of the exquisitely dressed, kid-gloved brothers of the city Lodges. The country brother is made of that kind of material which actuates men to join Ma- 496 THE TRESTLE BOARD. sonry for the good there is in it. They have the staying qualities and powers of endurance which you seldom find in the city brother. They are always present at their Lodge meetings, many of them rid- ing fifteen and twenty miles, while others walk one fourth the distance. They bring their baskets filled with edibles, and when the Lodge closes partake of a personally prepared banquet, and together break bread and enjoy themselves socially. It is on occasions of this kind where friendships are renewed and strengthened, and the better part of our natures brought to the surface. Did you ever notice with what sincerity the country brother grasps the hand of his neighbor, how he swings on to it while he asks after “Nancy and the children. ” and if “they are not well,” how sympathetic he looks, and “sends them his love?” How interested he is in “your crop,” and if you “need rain badly,” how easily he lets you down by “so do we in our neighborhood,” thereby causing you to feel that your prospects for a crop are as good as the best. In fact, he never turns you loose until he has gone through the catalogue of questions pertaining to your welfare and softened the corns in your hands by the fraternal squeeze he continues to give. Such a shake as this comes from an honest heart, warmed up through the influence of Masonry, and ought to be appreciated by him who is lucky enough to receive such recognition. Note the difference, if you please, when he meets the city brother, how exceedingly shy he seems, and how gently he grasps your hand. Why, do you ask ? Because he has been raised in a different social school, and is afraid that a good old fash- ioned country shake might not just be in keeping with city ways and might hurt your delicate white hand. He is also reti- cent in your presence, and while he does his best to make you feel at home, yet he is a little diffident because your ways are not like his ways. But go with him in the Lodge-room, note how he takes in the esoterics, and mark his approval of good work done or impressions made on the candidate. We have been honored by those present leaving their seats and gath- ering about the east to catch every word we uttered, and occasionally assist in “warming us up” by their “amens” and “thank the Lord,” all of which we heartily approved. Where, in a city Lodge, have you ever seen this done? Nowhere, we imagine, at least with few exceptions. We never have. And why? Because the city brother takes everything he hears and sees as a matter of course, and the most of them are vain enough to imagine they “could do just as well or a little better.” Little do they think that by their coldness and apa- thy they are pouring ice water down the spine of their Master, causing him to have the cold shivers, and thereby destroying in a great measure the happy effect of the de- gree. The good Master, like the good actor, if he can “catch his audience,” he can do twice as well, because he becomes enthused by their approbation. Then, again, when the work is over you never hear the country brother criticise his Master, but, on the contrary, will compli- ment him, and tell him “how well he has done the work; how pleased the candidate was; and how glad he is at being able to be present.” While, on the other hand, the city brother sets in judgment on the work as a critic, especially if he is “bright,” and most of them seem to think they are, and as soon as the work is done proceed to twit their Master and poke fun at him for some little thing he “done wrong,” or for the incorrect reading of some part of the ritual. All this goes 10 show that the city Master must be constantly on the alert and pay more attention to the rendition of his work than to the life and soul he puts in it. Of course, there are exceptions to this rule, and the “truly bright” brother never hesitates to compliment good work irrespective of the few little mistakes that may have been made, and thereby cause his Master, especially if he is a young man, to feel that his work was not in vain. Once more note, if you please, with what tender care the country brother nurses the sick of his Lodge; how promptly he fills his place when called upon by the Master to “watch with Brother So-and-so,” and how particular he is in explaining to the one who relieves him the points in the case, and if he dies see with what unanim- ity they attend his funeral and bring their families, and for thirty days thereafter wear the badge of mourning as a mark of respect to his memory. How is it with the city brother ? Does he ever watch with the sick? Scarcely, if ever. The Master sends a hired nurse to do that, and frequently the first informa- tion a large majority of the Lodge obtains as to a brother’s illness, is a notice to at- THE TRESTLE BOARD. 497 tend his funeral. Do they do it ? Only in limited numbers. The sun is too hot; the weather is too cold; it looks like rain, or they could not leave their business long enough to attend to this most solemn part of their Masonic duty. The above and many other trivial excuses are offered for this dereliction of duty. Don’t forgot, my brother, that you, too, have got to die “some sweet day ” But the city brother is good on the pay, and makes this part of his duty act as a “balm in Gilead” to his conscience for that part so sadly neglected. Well, be it so, but remember that money will not purchase that felicity for which the soul pants when it comes your time to “cross the river.” The country brother assists his Master in regulating the morals of the members of his Lodge, and when a brother goes astray reports the matter promptly, so that good counsel may be whispered in his ear, or he be dealt with according to law and usage, if necessary, thereby, perhaps, sav- ing the brother and upholding the dignity of Masonry. How few do you find in country Lodges who are drunkards, gamb- lers or toughs? There is no affiliation for them there — they must be moral men or get out. So, also, must they be in city Lodges, but the city brother takes less interest in these things, and relies almost exclusively upon the Master and Wardens to find them out. By this means many brothers are permitted to go on in their evil doings for so long a time until they begin to lose respect for their Masonry and set at defi- ance her laws. Be it said, also, that some Masters are too slow to act, and thereby wink at offenses which should be handled promptly, just because they fear to burden their Lodge with a trial. In every in- stance Masonry suffers, and the example is much worse than the remedy. Now, when all this is said, we reiterate that country Masonry, as practiced by the average brother, is better than city Ma- sonry, made so through force of circum- stances, dependence on each other, and by “practicing what they teach.” We would not, however, detract one iota from the city brother or city Masonry — these have their place to fill, and they fill it as veil as they think they ought to. — Bro. Bun F. Price , P. G. M. o It is well enough to pray for the heathen abroad, but give your money to the needy next door. The test that the candidate shall express a belief in the authority of the Bible is a new one; that the initiate is instructed that he will find in the Scriptures the rule and guide of his conduct is true; but we have yet to learn that the candidate is required to express a belief in the authenticity of the Bible. But the committee do not wish to be understood as approving the admis- sion of a candidate who is known to have declared his unwillingness to receive the Holy Scriptures as a rule and guide and great light. A Mason who, in the pres- ence of other Masons and in public, says he does not “believe the Bible to be the word of God, and contained more tales than other books,” and when asked what he meant, said, “lies, if you please,” does not commit a Masonic offense, unless his language is intended to wound the feelings of. the brethren present, but the substance of the remarks themselves do not consti- tute a Masonic offense. To hold other- wise would conflict with the meaning of the first and sixth Ancient Charges, and the well established principles of the Insti- tution of Masonry. From the first Charge we learn: “But though in ancient times Masons were charged in every country to be of the religion of that country or na- tion, whatever it was, it is now thought more expedient only to oblige them to that religion in which all men agree, leav- their particular opinions to themselves, that is, to be good men and true, or men of honor or honesty, by whatever denomi- nations or persuasions they may be distin- guished,” etc. From the sixth Charge, we glean that “no private piques or quar- rels must be brought within the door of the Lodge, far less any quarrel about religion, or nations or State policy, we being only as Masons of the catholic religion above men- tioned.” We have ever been taught that the Bible is the great light in Masonry; that it is the inestimable gift of God to man, as the rule and guide of his faith. A disbelief in the Bible as the word of God, neccessarily leads to a denial of the exist- ence of God. Masonry in this country holds the Bible to be the word of God and “the rule and guide of our faith.” Yet Masonry nowhere undertakes to set forth what the man’s faith shall be. This char- acteristic of the Bible, which sets it forth as the rule of our faith, comes down to us as a part of its teachings, from which we are never to deviate, and upon which there can be no innovations. — G. L. of Miss. THE TRESTLE BOARD. 498 Written for The Trestle Board. The Masonic Home. Oh, majestic it stands on the Mystical Plain, A beauteous Arch, without spotting or stain; The strength of its splenoor spreads searching and sure, To scatter the sin clouds and rescue the pure. It stands, like the beacon, o hich breasting the waves, Flings fearless and free the b ight herald that saves; In Strength planted deeply, its Pillars are fast, United by Wisdom, 'vith Beauty oer’cast. Ay, Faith fixed and fei vent, with Hope as its peer, The bold superstructure together uprear. While the Keystone above them so brilliantly shows, Like thousands of jewels commingling their glows. ’Tis the fair throne of Charity, radiant and bright, It casts forth its beams or celestial light; And the ray of its glory and beauty extend Till they reach the far point where the elements blend. 1 he gates of the Portal in unison move, Being hinged on Relief and on Brotherly Love. From the Aichway, extending to left and to right, Stretch walls of inclosure, immaculate white — Which seem to possess * perennial youth, Being bedded in Friendship, cemented in Truth. Each Stone in the building is perfect and fair, Just, Upright and True, by Plumb, Level and Square. And behold, ’neath the rays of the beautiful Stone, Which Charity claims and secures as her throne, Come, slowly approaching, with faltering tread The poor and distressed, with age-bended head; But the fire comes again in their lustre-dimmed eyes. When they close on the Structure which lifts to the skies. And the pulses of youth seem to rally once more, For they know that a haven of rest is before; Their reception is sure — they have uttered the Name, And have gazed on the Star of the Mystieal Flame. See, the sable-clad widow, with grief-saddened face, Moves hopefully forward with quickening paee, For within those fair portals a soLce she knows Is waiting to greet her, and soften her woes. And following fo »tseps come briskly and bright, Which bear up lithe forms, and young hearts beating light; For though their lost sires have resolved into clay, Their innocent spirits chase sorrow away; Content and confiding they enter the door. To find that the future has blessings in store. ’Tis a Refuge of Peace for the weary and worn, Where the poor may be free from contumely and scorn, Where the young are prepared for the world-treading march, And all are secure who but pass through the Arch. United Masons! ’Tis a movement grand, To celebrate the junction lately made, By freely using pocket, heart and hand In rend’ring kindness and substantial aid. A brave beginning of the kindly aim Ma^es happy promise of a work complete, Which shall enwreath about the Mason name A lasting glory and a memory sweet. Ere long a noble edifice shall rise, In every portion permanent and real, And show its beauty to the smiling skies As pure and peaceful as the arch ideal. There shall the aged rest the weary head, And muse in comfort o’er the long ago; May once again the checkered pathway tread, And draw new solace from each distanced woe. There shall the brother, indigent and poor, Whose life has met misfortune and distress, Leave all his anxious cares without the door, And pass his future in a calm recess. There shall the mourning widow find relief, And peace shall cause a gleam of joy to rise; While time will soothe and moderate her grief, And smiles besiege the sorrow-laden eyes. There shall the orphan youth be trained for strife With ills and labors he may have to meet While passing on the highway of his life, To gain success and to avert defeat. There shall the orphan maiden rest secure, And nurse each woman’s tender art and aim; Shall learn to duly conquer and endure, Whatever cares her future life may claim. Let wealthy brethren spread the purse-strings wide, And joy to see the good their gold will do; Their inmost heart will know a nobler pride, Than from the titled honors can ensue. And those whose wealth lies in the thinking head, Or in the muscles, working day by day, May use their gifts, and bid them aid instead. To smoothe an ashlar, or a stone to lay. Not one can tell how soon what we possess, No matter what its bulk and worth may be, May pass away, and depths of dire distress Compel us sadly to the refuge flee. And should prosperity still spread her wing To gild our lives with happiness and rest; The brightest ray which to our heart shall cling, Is that of having freely done our best. Our best! To soften ills and cares of those Who passed the Sacred Portals brave and strong, But now heart -wearied, bent b\ countless woes, Unto the ranks of helpless ones belong. Our best! To dry the widow’s tear-filled eye; Our best 1 To help the orphans in their need; Our besi! To guide their aspirations high; Our best! To make our present work succeed. In that near time, when but a glimmering ray Is left to light us to the lonely tomb, Our work performed while it is called “to-day,” Shall cheer our passage through its awful gloom. Push on the work, let not the ardor cool, But let the helpful breezes on it come; Till we can point to our Mas >nic School, Our Orphanage, our Refuge, and our Home! O Love Her Still. Love her still ! She hath fallen very low; Thou, who knew’st her long ago, Little, liitle can’st thou see Of her girlhood’s purity; But though sin hath left its trace On her once sweet, happy face, And that innocent maiden brow Droopeth in dark shadow now — Though life’s glory all hath fled, And life’s shame is her’s instead, Love her still ! Love her! — let no harsh, cold word, Man, from dps of thine be heard; Woman, with no lifted eye, Mock thou her deep misery — Weep ye— tears, give tears alone. To our world -forsaken one. Love her still ! Love her! — let her feel your love — Summer showers that fall above Fainting blossoms, leave: with them Freshened leaf and straightened stem; Sunshine oft doth give again Bloom the bitter storm hath taken; And this human love of ours, By the world’s poor faded flowers May be found as dear a boon, As God’s blessed rain and sun, To restore their native hue, And their native fragrance too. Love her still ! Gather round her, weep and pray— Clasp her, lead her from the way She doth journey —tenderly, From the wrong and misery, To the better paths where peace Wafted her with sweet release From life’s heart-ache; — so once more In her breast the hope of yore May be lit — that blessed hope, That with earthly loss doth cope, Earthly sin and earthly shame, Till all earth is but a name, And the rescued soul is given With its treasure unto Heaven. Oh! bethink ye of the bliss That will fill your hearts for this, Loving friends, what time ye see Shadow after shadow flee From her pale, sad fece — what time, Soaring in a thought sublime, Ye shall know the while ye pray, To His angels God doth say, Love her still ! — Jerome J. Beardsley, of St. Albans, Vt. O Not what we give, but what we share, For the gift without the giver is bare: Who gives himself with his alms feeds three, Himself, his hungering neighbor and me. THE TRESTLE BOARD. 499 THE TRESTLE BOARD. National Masonic and Family Magarne. PUBLISHED MONTHLY 3Y THE TRESTLE BOARD ASSOCIATION. Terms — Ji.oo per year sent in United States, Mexico and Canada, and other Countries J1.25 strictly .n advance. Single cop es 10 cents. Subscribers not receiving numbers will notify us, and they will be supplied free. Discontinuances. — Subscribers wishing our magazine stopped at the expiration of their subscription, will please notify us by postal card otherwise we may consider it their wish to have it continued. JETT How to Remit.— Send Cashier’s Check, Express Or- der, Post Office Money Order, Postal Note or Green >ack in Letter. Receipts wilf always be sent enclosed in the next number issued after the receipt of the remittance. C. MOODY PLUMMER, Manager. 40S California St., San Francisco. California. Alvin Plummer, Eastern Manager. 66 St. James Avenue, Boston, Mass. Obligations of Lodges. The contention of The Trestle Board that the Lodges of Kentucky are indebted to the California Relief Board in a consid- erable sum is not based upon any Masonic law known in this jurisdiction. Lodges as organizations do not contract to take care of their members in poverty and dis- tress. The individual Masons do agree to extend relief subject to exceptions which reason suggests, and which are well known to our Masonic readers. Masonic relief is an individual and not a Lodge duty. The opposite view was pressed upon the Masonic Congress at Chicago with great earnestness and force, but it was rejected. We do not quote this as authority, but it shows that the majority of the jurisdictions there represented do not take the view ad- vocated by The Trestle Board. The latter insists that the Lodge of the person relieved is bound to pay the full amount, if able; and, if it is not able, the Grand Lodge is bound to pay for its subordinate. This makes Masonry a corporate relief as- sociation, which it has never claimed to be. Lodges generally do not charge fees and dues sufficient to carrv out such an * idea. Individuals give a good deal for re- lief, and so do Lodges, but the latter give it as charity and not in payment of any debt to its members. When Lodges are in a position to reim- burse others for necessary expenditures made for the relief of their members, it is a graceful and proper thing for them to do so, but it is not a debt in a legal or Masonic sense, unless the Lodge has expressly au- thorized the expenditure. In that case, indeed, it is a debt, and should be paid. But' we venture to guess that the “debt” of which The Trestle Board speaks was not contracted in that way by Ken- tucky Lodges — certainly not all of it. — Masonic Home Journal. We print the above that our readers may see the views of a brother on the other side. Kentucky having repudiated her obligations to her membership when away from home, we stated her pecuniary relations to the San Francisco Board of Relief, and thereby have received the above response. The Kentucky figures are small, but every mickle makes a muckle, as the Scotchman says, and taken altogether San Francisco Board of Relief would be in funds over $200,000 if all Lodges outside California had reimbursed it for the assistance rendered their mem- bers since its organization. We agree with our contemporary that all obligations are individual and not col- lective. By it Lodges were organized to perform the duties of individuals in more equal manner. If not so, why ask Boards of Relief and Lodges for assistance. Our contemporary must not beg the question by assuming premises upon which we all agree, and that is that Lodges were organ- ized for the purpose of equalizing the bur- dens of the Craft. Granted, and we come to one object of Grand Lodges which is to equalize the burdens of Lodges. The dues of members to Lodges are the same, and the dues of Lodges are the same to each Grand Lodge. Thus the equaliza- tion of burdens in these two instances are accomplished. The immense sums held by some Lodges and some Grand Lodges are gathered because their dues are high, and have been fortunate and have not been called upon for pecuniary relief to their membership, while other Lodges and Grand Lodges have not been so fortunate. While this is the condition of affairs, we believe every Lodge should perform its duty to its OA-n membership whithersoever they are dispersed around the globe, and Grand Lodges should help the indigent constituent Lodge. “This makes Masonry a corporate relief association,” asourcon- temporary says, which equalizes the bur- dens. The rich brother helps as much as the poor one, and the rich Lodge should help the poor one which is overburdened with demands for relief. If this is not part of the work of Lodges and Grand Lodges it would be better that they all be disbanded, and the Craft assume their in- dividual obligations. Who will say that 500 THE TRESTLE BOARD. the Lodges and Grand Lodge of Kentucky should not have reimbursed the overbur- dened sixteen Lodges of San Francisco the paltry sum of $189.65 which has been expended on cases which were valid, dur- ing the past fifteen years. Or, could not the Lodges and Grand Lodge of Iowa have refunded the same Board of Relief the sum $1,748 30 for like favors to members in “good standing” in their Lodges. Breth- ren from these two jurisdictions, like those from other jurisdictions come to California, get sick and penniless, and claim assistance on the ground of good standing, and as- surance of reimbursement for any outlays which may be made, and sometimes die and are buried with all the honors and respect of the Craft, and then the brethren of their own Lodges in their individual and collective capacity repudiate their vows to help, aid and assist them unless they are at home. What induced these unfortunate brethren to become Master Masons ? Let our contemporary answer these questions Masonically, and he has the truth. Is Ma- sonic charity toward a brother to extend no further than the jurisdiction of a Lodge, and is there no Masonic charity between Lodges? True, there is no law in Ken- tucky which requires reimbursement be- tween Lodges, and the same may be said of California, but if any Lodge in its jur isdiction owes one dollar in this manner to any Lodge in another jurisdiction, it is paid. This is the contention of The Trestle Board, that Lodges should reimburse each other for proper assistance furnished their membership, and Grand Lodges should aid them. It is no violation of any known landmark, and as Masonry is a progressive science, everything which shall enable the strong to help the weak, in carrying the burdens of existence should be adopted, even to uniformity of burdens throughout the whole country. Organized charity should be co-extensive with organ- ization, or else it is all a sham and should be abolished. Lodges in California and elsewhere are organized for, and do con- tract to take care of their members, else why are the members solemnly assured that they are entitled to all its rights and benefits as well as subjected to their share of the burdens and responsibilities, one of which latter is the care of the poor and dis- tressed of the membership. As the relief of an individual is limited to his ability, the relief of the Lodge is limited only by its ability, ani the Grand Lodge should come to the relief of its constituent. Be- cause the Masonic Congress, at Chicago, promulgated another principle which is not founded on justice, and possesses no authority or even approval from any Grand Lodge is no reason tor its adoption by any one, and shows what excuses one will avail himself when logic is exhausted. There are some Lodges which do not charge dues enough to perform their duty to their membership. Such should call upon Grrnd Lodge for assistance and re- ceive it. If it is a graceful and proper thing for a individual brother to pay his honest debts to a brother, it is a graceful and proper thing for Lodges and Grand Lodges to pay their honest debts to each other, and not subject the Craft of one sec- tion of the country to bear the burdens im- posed upon it, more or less, by all the other sections. The amounts named are all charged against Lodges named belong- ing in Kentucky, and as far as we know have not been disputed — only repudiated. * o “ Firm Belief.” In the printed proceedings of the Grand Encampment of the United States for I883, occurs the first mention of a requirement of a “firm belief” in the Christian Relig- ion. The following decision by Grand Master Benj Dean appears, which was re- ferred to the appropriate committee, by them approved, and their report concurred in by the Grand Encampment. The de- cision is as follows: “V. Christian Knighthood. — To the question — “What is the exegesis of, or what is the Christian Religion, which as Knights Templar we are pleased to de- fend ?” The Grand Master replied: “The rit- ual contains these things which a Knight obligates himself to believe and perform. The Grand Master has no authority to give additional definitions or theological views on the subject. The entire body of Sir Knights who are connected with the Order have taken the existing obligation to the satisfaction of their own consciences, and it is fair to presume that those who may hereafter be elected will find no difficulty in following the same course. In the proceedings of the Conclave of 1868, page 17, will be found the following similar decision by the Grand Master, Henry L. Palmer, which was approved by THE TRESTLE BOARD. 501 the Grand Encampment. The decision is as follows: “5. No one can properly be a member of our Order, which is founded on the Christian Religion and practice of the Christian virtues, who is not a firm be- liever in the religion of Jesus Christ, no one who does not acknowledge Him as the Saviour of mankind, and believe in the atonement offered by Him on Calvary can be a worthy Knights Temp- lar. The rules of the Order, however, do not tequire any further or more definite profession of faith than is comprehended in the ritual. One who ridicules or makes light of the Holy Bible, or scoffs at re ligion, is an unworthy member of the Or- der.” In the appendix of the proceedings of 1889, appears the Code and Digest of Templar Law as adopted in 1874, and subsequent amendments and decisions ap- proved by the Grand Encampment up to and including 1886. In Title XLV, Pe- tition for Orders appear: ‘‘Sec. 2. It shall also declare that the petitioner is a firm believer in the Chris- tian Religion.” Thus, for the first time appears in Code and Digest of Templar Law the require- ment of a ‘‘firm believer.” Previously no such qualification was demanded We assure the Orient that we have found these facts with our ordinary eyesight, without goggles or “strabisimus,” and have no symptoms as yet of paralysis. We call it an interpolation and innovation not warranted, and tending to make hypocrites of new members. The requirement is on a par with some others in Masonic bodies. o “Peculiarities in California.” Our lively and sometimes ironical con- temporary the Texas Freemason says of California and The Trestle Board the following: “Cali fornia has many peculiarities strictly its own, Masonically as well as profane, one of which is an affiliation fee and a charge for investigating the character of a rejected applicant for affiliation. Another is a publication called The Trestle Board advocating negro Ma- sonry and ex officio A. P. A. organ. Still another is the issue, according to The Trestle Board, of two kinds of dimits by subordinate Lodges, one of which gives the right of applying for affiliation, while the other denies that right — practical ex- pulsion.” Our contemporary is not altogether cor- rect. Some Lodges yet charge an affili- ation fee; most of them do not, and it is the policy of the Grand Lodge to gradu- ally abolish them. There is no charge for investigating the character of a rejected applicant for affiliation, unless we may call the retention of the sum paid as advance dues by an unaffiliated brother who is not in standing which is to place him in stand- ing that he may obtain pecuniary aid. Also, it is in error when it says there “is a publication called The Trestle Board advocating negro Masonry and an ex- officio A P. A. organ.” If it means this publication, it misrepresents us. as it has persistently done before. We are opposed to “ negro Masonry,” and all kinds of race and class Masonrv, and advocate only universal Masonry. The United -States is the only country which permits race Ma- sonry to exist, and the extraordinary an- omaly exists here of the exclusion of well known worthy citizens, while visitors from foreign lands of the same race are received and honored in our Fraternity gatherings. We look at the present negro bodies as schismatic bodies, without personal knowl- edge of their merits, but accepting the eminent English historian, Bro. Robert F. Gould, as good and indisputable authority. We believe the schism should be healed as have schisms in New York and other jurisdictions of this country. Concerning being “ ex-officio ” an “ A. P.A.” organ,” this we deny, as we once have done before, as our contemporary must remember. This writer’s connection with the press, and as a writer began more than half a century ago, and his first and continued efforts were in opposition to any system tending to further ignorance, hy- pocrisy, superstition, bigotry and intoler- ance, and finding in history abundance of material has never forgotten the lessons therein learned, and on general principles has pursued these evils wherever they have appeared, with such ability as he possess- ed. We have done this independently of any association whatever, except as a Mason. We never belonged to any other organization, or even counseled with any other for any purpose. In fact we have repeatedly declined to do so in reference to many such. So far as any organization meets our approval, we are pleased to co- 502 THE trestle board. operate. When they do not, we shall con- demn as freely as we are able. The closing sentence of the paragraph quoted from our contemporary is the only correct statement concerning matters, and as we are frank enough to copy his complaint in full, we hope he will be candid enough to copy ours entire , and stop his misrepre- sentations concerning The Trestle Board. There is or should be sufficient support for several good periodicals like the Texas Freemaso?i in that State alone, and comity exist among them all. o The Ballot in the Eastern Star. Ladies of the Eastern Star stand in no different relation to the great Masonic Body from that of other Masons’ wives, sisters or daughters, who know nothing of the Eastern Star. Membership in the Eastern Star gives them no superior privi- lege or * advantage whatever, and it avails them nothing at all in the way of Masonic recognition, or as a mode of obtaining friendly aid in any emergency. There- fore, we believe, the prevalance of the Or- der should be as general as the Masonic Body, and that wherever there are Masons, they with their ladies thus entitled should have the benefits of that (or some other) means of recognition and protection against imposition without any restriction, to enable them to perform their Masonic duty. To effect this, the ballot should be abolished in the Eastern Star, and every Mason, his wife, sister, daughter, mother and widow, be welcomed to membership and to visit its assemblies without re- straint by virtue of that membership. It was for this purpose that the Eastern Star was conceived by Morris, and prop- agated by Macoy. There are thousands of as good men and women who are en- titled to the privileges of the Order as those in the Order, who cannot pass the secret ballot, and thousands more \tfho con- sider it an unnecessary proceeding, and prefer to remain without for that reason. We do not say this wishing to derogate from the pure motives of the membership of the Eastern Star. We give them due credit for sincerity in the fullest degree. Their sharpest scrutiny does not prevent unpleasant affairs in their bodies entirely, as is well known to its membership. The black ball does not prevent the entrance of unworthy persons sometimes , any more than it does in other bodies. The fact is, as this writer has found in a long experience in Masonic life, one Mason is about as good morally as another, and yet they are not all alike. We never visited, or was a member of any Masonic Body in which we could not associate freely as such, though we perhaps would not like one’s principles or his acts alto- gether, and would not become more in- timate in other relations. We insist that Masons are better than the average men we meet, and are made better men because thev are Masons. We' never knew one to * be a worse man than he would have been had he not become a Mason. The influ- ence of Masonry is always toward restrain- ing one from evil, though occasionally one may be guilty of bad acts, because a better opportunity is afforded to betray confidence in its membership, as in the church. It might be worse were the offender not a Ma- son. As human nature is the same without reG erence to sex, so we believe a woman is a better woman in all the relations of life for being a member of an institution of the character of the Eastern Star. Neither do we believe with Bro. Carson, of Ohio, that “a secret association of men and wo- men, no matter how pure and noble and honorable its purposes and its practices may be, subjects the woman to scandal and to the sharp tongues of libidinous liars of both sexes, and so, to avoid the very ap- pearance of evil, our wives and daughters should not be encouraged to become mem- bers of the Eastern Star.” Such a lim- itation might be continued ad limitum , and return society to customs of oriental peo- ples, and shut woman in the harem. We believe in the equality of woman with man, and that they should be afforded every means to enable them to sustain that equality in life, in the associations of business or pleasure, or home, and all the affairs of life. Our first most wise Grand Master made a grievous mistake when he enlarged the sphere of member- ship from himself and two others, only that he did not select some of his numerous helpmeets to aid him in the duties of char- ity and kindness which extended to his brethren, and also to their wives, mothers, sisters, daughters and widows. Had it been otherwise, the Order of Eastern Star would not have had an existence, and the millenium would have been nearer at hand. As it is, we find woman still subject to her “lord and master” in most of the relations THE TRESTLE BOARD. 503 of life, and struggling for those rights which have been ever denied her by her imperious master — man. Now, while we would accord women equal rights with ourself, we feel that they should accord us and each other the same rights and privileges. As Masons we should have the privilege of proving the members of the Eastern Star to be the rela- tives of brethren, and to whom we are all under obligations. This privilege the Eastern Star denies us. How? By the ballot. Some one who has attained mem- bership before us does not think we would be a desirable acquisition to the Chapter’s membership, either on account of age, dis- position, crankiness, or perhaps some fancied slight and finds a satisfactory rea- son to substitute a blackball for a white one. Not referring to ourselves, person- ally, we think there are as good fish in the sea as were ever caught, and as good Masons who will never join the Eastern Star, through the caprice of the ballot, as there are in its present membership. The dues of those who would enter, if the bal- lot were abolished, would soon more than equal any initiation or application fee, and continue a permanent source of revenue. Therefore, we advise the abolition of the ballot and initiation and affiliation fees, requiring only the annual dues, and the Order of the Eastern Star will become what its founders intended it to be as uni- versal as the membership of the Blue Lodges and their families. There is noth- ing gained to the Eastern Star in culling over the membership of the great Masonic Body for its membership. o New Scottish Rite Cathedral. The Scottish Rite Masons, of Oakland, Cal., dedicated their new Cathedral build ing on 14th street, between Webster and Harrison streets, on September 21st, just 1.900 years after the dedication of King Solomon’s Temple. The ceremonies were very impressive. Among others present were: Bros. Thomas H. Caswell, Grand Commandant of the Southern Jurisdiction of the U S. ; W. Frank Pierce, Inspector for California; Edwin A. Sherman, long an active worker in the Scottish Rite on the Pacific Coast, and about 200 active members of the Rite. The ceremonies were commenced by the presentation of the key of the building by the Secretary of the Board of the Masonic Cathedral Association, Bro. John Martin. The acceptance of the key was responded to by Bro. A. L. Ott, in behalf of the Oak- land bodies of the Rite. Bro. W. Frank Pierce, by a few well chosen words pro- ceeded to consecrate the building. At the close of his remarks the mile quartette rendered a chant appropriate for the occa- sion. Bro. G. B. Daniels, as orator, conse- crated the building by the sprinkling of water. Bro. A. L. Smith, M. of C. , then lighted the three lights at the north. This was followed by a chant from the quar- tette. Bro. D. W. Standeford, as Al- moner, consecrated the building by the sprinkling of oil. M. of C. then lighted the five lights at the south. This was fol- lowed bv a chant from the quartette. Bro. John Williams, as J. W. , conse- crated the building by the sprinkling of wine. M of C. then lighted the seven lights at the west, which was followed by a chant from the quartette. Bro. D E. Fortin, as S. W., consecrated the building by the sprinkling of wheat. M. of C. then lighted the nine lights at the east, followed by a chant from the quartette. Bro. W. Frank Pierce, as Inspector- General, consecrated the building by the sprinkling of salt. M. of C. then lighted the seven lights at the altar, followed by music from the organ Bro. E. H. Mor- gan, as H. P., approached the altar, and the brethren, all kneeling, joined in prayer. While the altar or incense was burning the quartette rendered an appropriate chant. Bro. W. Frank Pierce then declared the cathedral dedicated to the Scottish Rite of Freemasonry. All the brethren knelt around the altar, while the quartette chanted the Lord’s Prayer; after which the benediction was pronounced by Bro. Thos. H. Caswell Eminent Grand Commander. After this all the brethren were invited to adjourn to the banquet hall where re- freshments were served. o The Knights Templar of Rhode Island and Massachusetts Septembtr 16, elected the following officers: Grand Commander, MaltonVan Horn, Newport; D.G.C.,John C. Barnes, Providence; G. Geno. , Joseph H. Munroe, Providence; G. C. G. , Mark H. S. Walker, Providence; G. Prelate, Robert Smith, Springfield; G. Recorder, C. C. Lee, New Bedford; G. Treas. , Jas. A. Porter, Boston. 504 THE TRESTLE BOARD. ♦ Samuel D. Mayer. Any one that has ever visited the sev- eral Grand Bodies of California that meet in Masonic Temple, or California Lodge, No. i, California Chapter, No. 5, Califor- nia Council, No. 2, and Golden Gate Commandery, No. 16, will not fail to re- member the excellent music and delight- ful harmonies which have invariably greet- ed their ears from the gallery of the Hall in which these assemblies are held. And how much they would be missed if the brother whose name heads this brief sketch was absent. For almost a score and a half years he has administered to the bet- ter nature of the Craft with his soul -in- spiring melodies, which, as like produces like, did not fail to create harmony and disoel discord from the breasts of. all lis- A. teners. To him should be accorded a just meed of praise for the part he has so well performed, in season and out, with so much promptness, faithfulness, taste and good influence, that he is justly entitled to encomiums of praise which himself and his selected assistants have received. We give our readers an artistic reproduction of his countenance on a page in this num- ber as deserving this brief testimonial of appreciation. Bro. Mayer was made a Mason in Occi- dental Lodge, No. 22, San Francisco, being raised November 16, 1868, which he served as organist until January 1, 18S4, and dimitted February 4, 1884, and affil- iated with California Lodge, No. 1, May 1st, 1884. He was appointed Organist of the latter Lodge December 27, 1887, and has con- tinued in that capacity to the present time. He was exalted in California Chapter, No. 5, R. A. M., August 10, 1869, and was appointed Organist of the Chapter December 21, 1869, and has continued as such to the present time. He was greeted in California Council, No. 2, R. & S. M., May 30, 1883, and on same day was appointed Organist, which he has continued to be to the present time. He was knighted in Golden Gate Com- mandery, No. 16, K. T. , October 23d, 1882, and was appointed Organist Novem- ber 1, 1882, and has continued as such to the present time. He was made a member of Islam Tem- ple, Order of the Mystic Shrine, April 2r, 1886, and is the present Musical Director and Organist^ He was elected an Honorary Member of the Masonic Veteran Association of the Pacific Coast on December 11, 1879. He was appointed Grand Organist of the Grand Lodge of California in 1869, and has continued in that capacity to the present time. He was appointed Grand Organist of the Grand Chapter of California in 1873, and still continues. He was appointed Grand Organist of the Grand Council of California in 1886, and still continues. He was appointed Grand Organist of the Grand Commandery of California in 1883, and still continues. Bro. Mayer has also filled the position of Organist and Musical Director of the First Congregational Church, in San Fran- cisco, since May 1, 1872. o Colonel Sol. Ripinsky Was born thirty-eight years ago in the historic city of Rypin, Poland, in the neigh- borhood of Strasburg, Western Prussia. He was educated in the schools of his na- tive country, and later passed a successful examination to the Military College. Here he acquired a thorough knowledge of mil- itary training as well as drawing, sketching and painting. At an official examination for promotion at that college, in presence of his Highness, the Governor General of the Province in which the academy was loca- ted, Bro. Ripinsky was honored with a handsome souvenir of his Excellency for artistic work. He graduated with rank of Second Lieutenant of cavalry, and being too young to enter the service, after visit- ing the crown cities of Europe, he came to the United States, and made a tour of the Eastern and Southern States. He was so well pleased with the “Sunny South,” that he located at Shreveport, Louisiana, where he engaged in business. There he remain- ed until the dreadful scourge, yellow fever, swept that fair country, becoming a mark for the disease himself, but happily sur- vived the attack. He then came to Sacramento, Califor- nia, where he opened a store. Here he painted several fine oil paintings, one of which, “The Battle of Chevy - Chase,” Scotland, representing the terrible slaugh- ter between the Percys, of England, and the Douglas archers, of Scotland. The picture, being so true to life, sold for a very high price. After a short residence THE TRESTLE BOARD. 405 in California, he located* at Salem, Ore- gon, in 1S7S, and became identified with the State militia, rising rapidly to the rank of Colonel. In 1S7S he received from the Oregon State Fair Association and Mechanics’ Fair, at Portland, Oregon, the fies R. Killian, Waisenburg, G. S. S.; Comma P. Rock, lelu- ride, G. J S.; Thomas Linton, Denver, G. Tyler. Com mil tee on Jurisprudence— James H. Peabodv, Canon City; Harper M. Orahood, Denver; John M. Maxwell, Leadville. Chairmen of Committees. Correspondence — L. N. Greenleaf, Denver. Returns and Work — Wm. D. Pierce, Denver. Appeals and Grievances— J. C. Sanford, Duran- go. Finance— C. O. Unfug, Waisenburg. The following charters were granted. Mancos Lodge , No. 100, Mancos, Mon- tezuma County; Plateau Lodge, No. 101, Mesa, Garfield County. The following decision was approved: A brother, to be reinstated in the Lodge from which he was regularly suspended for non payment of dues, must — First, ob- tain recognition by paying all dues to date of suspension. Second, regularly petition the Lodge for reinstatement, and the peti- tion must lie over one lunar month before ballot. Third, a two-thirds vote of all members present must be favorable to re- instate. Should the Lodge refuse to rein- state the brother — First, he may renew his petition at any stated communication. Second, the money paid over to cover the amount of arrearage belongs to the Lodge, and cannot be returned to him, except by a majority vote of the members present. Third, the law of this Grand Jurisdiction does not seek to take away the preroga- tives of a Lodge by compelling it to rein- state against its will its former members. Fourth, his status is, if the dues are held or returned, a suspended Mason. The Grand Chapter, O. E. S., of Mon- tana, held its 7th annual session in Masonic Temple, Butte City, Sept. 18. Following are the officers for the ensuing year: Mrs. Ada M. Aiken, Butte, G. Matron; William Wood, Townsend, G. Patron; Mrs. Lucy Railsback, Bil ings, G. A. M.; Robert Vickers, Virginia City, G. A. P.; Mrs. Elva Boardman, Butte, G. Sec’y; Mrs. Louisa Day, Glendive, G. Treas.; Mrs. Amelia Hindson, Helena G. Cond.; Mrs. Emily Frizzell Great Falls, G. A.C.; Mrs. Flora McNulty. Virginia City, G. Adah; Mrs. Mattie E. Booker, Helena, G- Ruth; Mrs. Zona Kenyon, Bozeman, G. Esther; Mrs. Jen. nie Bishop, Dillon, G. Martha; Mrs. Julie E. Ward, Ana- conda', G. Electa; Mrs. Sarah A. Ives, Stevensville, G. Chaplain; Jno. C. Argali, Philipsbui g/ G. Marshal; Mrs. Sus^n Voorhies, Glendive, G. Warder; Mrs. Alice Steele, Butte, G. Organist; W. T. Allison, Philipsburg, G. Senti- nel; Mrs. Edna L. Hedges, Helena, Committee on Frater- nal Correspondence; The eighth annual session will bg held in Helena on the third Friday in Septem- ber. o Higher Branches of Colored Masons. Noble and Illustrious Robert G. Fletcher, 33 0 , Imperial Grand Chief Rabban of the Imperial Grand Council of the Ancient Arabian Order of Nobles of the Mystic Shrine of Masonry of North and South America, Imperial Grand Oasis, Chicago, Illinois, and who is also a Sovereign Grand Inspector General of the United Supreme Council, 33 0 , of the A. A. S. Rite for the Southern and Western Masonic Jurisdic- tion of the U. S. A., Grand Orient, Wash- ington, D. C., arr ved at Albuquerque, N. M., from Sacramento, Cal., on the 14th THE TRESTLE BOARD. 1 1 September, and on the i6:h established Aleppo Temple, A. A. O N.M.S., with the following officers and members: Carty Pullam, 33 0 , Grand Potentate; S. T. Ellsworth Chief Rabban; Charles ’Bruce, Assistant Rabban; Thomas Lawyers, High Priest and Prophet; Wm. Slaugter, Orien- emal Guide; A. J. Steele, Treas.; John G. Williams, Re- corder; Peter Hall, First Ceremonial Master; lonn Bram- lett, Second Ceremonial Master; Jo-eph Ball, Captain of the Guard; Thomas Patterson, Outside Guard. Members — W. Patterson, A. Henderson, S. Watson, G. Reed. On August 16th. Eleazer Consistory, 32 0 , A. A.S. Rite. Officers and members: ShadrachT\ Ellsworth, Commander-in-Chief; Cartv Pul- lam, First Lientenant; Thomas Lawyers, Second Lieuten- ant; Sam. Watson, Minister of State; Chancellor, John G. Williams; Secretary, A. J. Steel; Treasurer* Thomas Pat- terson; Keeper of the Seals, W. Slaughter; Grand Engi- neer, John *ramlett; Hospitaller, Joseph Ball; Master of Ceremonies, George Reed; Captain of the Guard, Albert Henderson; Standard Bearer, Peter Hall; Tyler, W. Pat- terson Noble Fletcher is also the Imperial Deputy Grand Potentate for Utah, Califor- nia, Oregon, Washington, New Mexico, Montana, Nevada, Wyoming, Indian Ter- ritory and Alaska; and being the Royal Grand Patron of the Grand Chapter of the Rite of Adoption of the World for the State of California, consisting of the East- ern Star, Queen of the South, and Ama- ranth Degree, he instituted Ruth Chapter of the Eastern Star, with the following of- ficers : Royal Matron, Miss M. King; Royal Patron, C. Pullam; Associate Matron, Mrs. A. Cooper; Treas., Mrs. Henry Bramlett; SecV, Mrs. V.A. Booker; Conductress. Mrs. Vir- ginia Reed; A. C., Mrs. M. A. Patterson; Warder, Mrs. 4*lary Steele; Sentinel, T. Patterson. Central Star — Adah, Mrs. M. Ellsworth; Ruth, Mrs. Griffin; Esther, Mrs. E. Laws; Martha, Mrs A. Ball; Elec- ta, Mrs. L. F. Watts. The whole affair ended with a banquet, and an enjoyable time was had by the No- bles and their ladies. — Albuquerque Daily Citizen. o Chips from Other Quarries. There is a decided movement all over our country toward organized charity. Many good brethren of the old school still maintain that this is un -Masonic, be- cause not voluntary and individual, and therefore bad in tendency and practice. But the prevailing idea is now that the epi- demic excels the sporadic method as a means of practical relief, and also that organized effort does not exclude or excuse individual dispensation. And so the homes for widows and orphans and aged Masorls are springing up all over the country. — H. H. Ingcrsoll , of Tennessee. The highest Mason in England, except the Prince of Wales, who holds the rank of Grand Master by reason of being prince of the royal blood, is Edward, Earl of La- thom. The Earl is fifty-nine years of age. While a student at Oxford he was initiated in Freemasonry in Apollo University Lodge. He was second Baron Skelmers- dale, and was born in Lancaster. His family, however, was seated in Cheshire, and was known in the reign of Henry III under the name of Wilbraham. Earl La- thom was appointed Provincial Grand Mas- ter by the Prince of Wales in 1890, on the death of his predecessor. His other Ma- sonic titles are, Provincial Grand Master of Lancaster, and Grand Superintendent of Roval Arch Masons of the same dis- trict. Earl Lathom, for more than a quar- ter of a century, has been a prominent figure in all the great occurrences in En- glish Freemasonry, besides frequently pre- siding at the quarterly communications of the Grand Lodge. He is more generally known in Great Britain as a Mason, and by Masons, than any other Englishman. He devotes a great deal of his time and attention to Masonry. A Mason is not unmade by suspension or expulsion from the rights and privil - eges of Freemasonry, and there is no such sentence as suspension or expul-ion from the Fraternity. The Masonic obligations cannot be repudiated or laid aside, and are not absolvable, nullifiable or avoidable. When taken, they are forever binding; therefore when a man becomes a Mason he remains a Mason forever. His con- duct may be un- Masonic, and he may be disciplined, but that abates nothing of his Masonic vows nor of his Masonic duties. — Keystone. Articles of incorporation of Oregon Con- sistory, No. 1, were filed in the office of the County Clerk, May 14, by Philip S. Malcolm, David S. Tuthill, and Louis G Clarke. The objects are to teach and maintain the principles of Freemasonry of the Ancient and Accepted Scottish Rite, particularly the worship of God, and tole- rance and fraternity among men; also to conduct and maintain the ceremonies and ritual approved by the Supreme Council of the Ancient and Accepted Scottish Rite of the Southern Jurisdiction of the United States, and to, dispense charity among the members of Scottish Rite according to their necessities, and among all needy and deserving persons, without inquiry as to nationality or religious belief, and without 512 THE TRESTLE BOARD. disclosing to the recipient or to the public the source from which relief is afforded; to develop the mental capacities of its mem- bers, and stimulate and elevate the moral and spiritual nature of all men who shall come within its influence. The sources of revenue are fees, dues and charges paid by members. The officers are, P. S. Mal- colm, Master; David S. Tuthill, Prior, and Louis G. Clarke, Preceptor. — Oregonian. Bro. Diaz (33 0 ) is re-elected in Mexico, and can be President and Dictator so long as he chooses. He keeps Rome in subjec- tion. Compulsory education, no parochial schools and no convents, free speech and an open Bible, are among the many re- form benefactions he has bestowed on the people of Mexico. Fifty thousand dollars was once offered for him, alive or dead, by the Romish leaders in Mexico. — Tyler. Brother Judge Champlin, P. G. M. of Michigan, in defining the Landmarks of Masonry, says that the right of visitation has always been regarded as an inherent one which inures to every Mason as he travels throughout the world. The Tyler agrees with him when he says that this right may be impaired or forfeited (but only after due trial), and differs with him in his conclusions of the reiection of a Ma- son in good standing. If the “ right of every Mason to visit and sit in every reg- ular Lodge is an unquestionable landmark of the Order,” as Judge Champlin says, then by what powers of reasoning can he conclude that any Lodge has the lawful right to refuse admission to a Mason in good standing? The plea that “ there is one great and underlying principle of Ma- sonry nniversally recognized by all, and that is harmony in the Lodge and har- mony among the brethren,” will not make the rejection a just one, neither will the kind tones of a Worshipful Master in im- parting the information ” that it will not be convenient for the Lodge to receive him that evening” atone for the wrong done a Mason in good standing who knocks at the door of the Lodge as a vis- itor. The Tyler claims that a Lodge has no right to refuse admission to a visitor in good standing. If there is, a protest, let charges be formulated and the brother be given a fair trial; but if right of visitation is a landmark, and that inherent right has not been impaired or forfeited, there should be no power in Masonry that should close the Lodge door to a brother. — Tyler . A man who is habitually addicted to the use of profane language is not a pro- per subject for the mysteries of Masonry, until a reformation in that respect takes place. — Isaac B. Sharp , P. G. M, Kansas. In England all Entered Apprentices wear a plain white apron, a Fellowcraft has a blue rosette in each lower corner and blue strings, while Master Mason’s apron has a blue rosette in each lower corner and one in the flap, and a blue border to the apron tied with blue strings. The Freemasons of Marietta, O., have decided to erect a five- story stone front building, which will contain elegant ac- commodations for the various Masonic Lodges of the city, together with a hand- some banqueting hall and a large drill- room, says the Masonic Chronicle, of Col- umbus. The building is to be constructed after the most approved modern style, and will cost $75,000. As long as men are human, personal dif- ferences will arise between them. The laws of the church or the religion of God cannot prevent this, then why should Masonry, which is clearly an institution of man ? That Masons are slower to engage in per- sonalities than other men is equally true, and when, occasionally, they so far forget themselves as to wound a brother’s feel- ings, they should be quick to make repara- tion and forgive, and when their troubles are once settled this should be an end of it. To prosecute it further is to violate faith, outrage decency and write yourself down an ingrate, especially so if you hide your- self behind the assassin’s weapon — anony- mous letters. — Bun F. Price. One would think that an institution founded upon the broad principles of eter-^ nal love, never-ending charity and undy- ing truth, as Masonry is, would be entirely free from bickerings within and fault find- ings without. That the Lodge should be run upon broad - gauge principles and around the foibles of a brother should be cast the mantle of that charity which is the bond of our institution. That Masons err, is true, but if their erring is not per- sisted in, and they yield readily to good advice and counsel, then they should be THE TRESTLE BOARD. 5U forgiven and taken by the right hand and told to “ go and sin no more.” Misunder- standings among Masons should be easily and promptly settled. One should meet the other with that forgiving spirit of fra- ternity which forms so large a part in the superstructure of our institution. And wdien disputes are once settled, this should be the end of it. No good Mason will bear malice against his brother or seek to “ get even” by the ways of the profane. It is unmanly, ungentlemanly and wholly un- Masonic to keep alive the embers of a settled difficulty and finally fan them into a flame again by “ underground methods.” We must forgive if we expect to be for- given. The truest type of manhood is a spirit of forgiveness, and he who hath a complete mastery over himself in this par- ticular is a general of his own being. — Bun F. Price. The subject of Masonry in Mexico has engaged the attention of the Craft in many quarters, and the recognition of the Gran Dieta of that republic by the Grand Lodges of Texas and New York, and the favor- able report of our Committee on Juris- prudence of last year, notwithstanding some vigorous criticisms from learned writers, notably from Pennsylvania and Illinois, has been followed by similar recognition by the Grand Lodge of Kan- sas, after an exhaustive examination of the subject by a committee of five of its most prominent members, and it is said that like recognition has been accorded by the Grand Lodge of North Dakota. —A. S. Wait, of N. H. Mr. W. H. Freeman appeared in the in- terest of a client in the Superior Court of Anderson, Indiana, before Judge Devin, who is a Freemason. Freeman, who also belongs to the Craft, wore a ‘‘Masonic pin” — whatever that maybe — and as the case proceeded he gave the “ Masonic sign of distress.” This was quickly recognized by the Judge and by some Masons on the jury. The Judge forthwith sent Freeman to jail for contempt of court. The Tyler takes the opposite view to that taken by the Judge in commenting on this very case. It thinks the Judge erred grievously. If such a sign was given, the Judge, as a Ma- son, w r as under no obligation whatever to recognize it, as the man was in no bodily peril. The latter has entered an action against the Judge for false imprisonment, and the trial of the case will prove funny to Masons, as to the nature of the evi- dence. It must, however, be borne in mind that in this case the sign was not used by the person who was himself in peril, but by his paid advocate, who, nof being in peril himself, sought to influence the Judge and jury in the interests of his busi- ness so that he might obtain honor and re- nown for his smartness in securing a ver- dict for his client, much in the same way as a shopkeeper will exhibit a sign in his window to increase his trade — Masonry, of Australia. Some time ago the Grand Master of Texas considered the wearing of robes in conferring degrees an innovation, and ac- cordingly they were ruled out. However, . the Grand Lodge voted in direct opposi- tion, and the robes are still to be used. We agree with the Grand Lodge in this matter, and believe that robes add greatly to the beauty and impressiveness of the work. We also think that robes should be worn if for no other reason than that of concealing the physical and personal de- fects of some bow-legged officers addicted to wearing baggy-kneed pants and misfit suits. By all means give us the robes. — Masonic Record, of St. Paul. Freemasonry from time immemorial has suffered proscription, persecution and death, but has never yet shed one drop of blood in retaliation. In the face of all obstacles and opposition it has steadily advanced until it is to-day stronger than it ever was in its history, while many of its enemies have gone down into dishonored and oblivious graves. Where is there a parallel institution in the world’s history ? — The Masonic Record. I have been taught as a Mason that my first duty is to God, the second to my country. In performance of that duty I call your attention to the fact that the Ro- man Pontiff, who, as well as his predeces- sors, have for centuries tried to crush our beloved fraternity, has now placed under the Papal ban three distinctly American benevolent Orders, which would indicate that the Pope feels assured that he has suf- ficient control of the Government of this country to dictate the conduct of its peo- ple. As Masons it becomes our duty to the country to carefully watch and do all in our power to prevent this semi-barbarous 5*4 THE TRESTLE BOARD. potentate from obtaining control of our country’s Government and thereby setting civilization back to the days of the Inqui- sition. — A. P. Doyle , of Nevada. In a little town, down in Georgia, a good-looking, well-to-do bachelor, and a prominent Mason, was being teased by the members of an O. E. S. club for not being married. He said: “I’ll marry the one of you whom, on a secret vote, you elect to be my wife.” There were nine members of the club present. Each girl went into a corner, and used great cau- tion in preparing her ballot and disguised her handwriting. The result was that there were nine ballots cast, each girl re- ceiving one. The man remains a bache- lor, the club is broken up, and the girls all mortal enemies, united in the one de- termination that they will not speak to the brother again. Bro. William James Hughan, the Eng- lish Masonic historian, produces the min- ute of the initiation of General Moray of the Scottish army, as a speculative Mason in 1641. This initiation was by the Masons Company of London. The date of the old- est document of the company is of the fourteenth century, and is a manuscript in the British Musenm. Originally in General Assemblies of Masons, now styled Grand Lodges, each Mason represented himself. Now the Mas- ters are the representatives of the members, and the two Wardens are sent to Grand Lodge to watch the Master do it, and by this “ innovation in the body of Masonry” by the modern Grand Lodge, in every State, nearly fifty per cent of the member- ship is disfranchised. How long will intel- ligent Masons permit this great wrong to continue ? — Tyler. Masonry has just cause to be proud of its antiquity, proud of its ancient origin, dating back into the dim and misty past. We have just reason to be proud of our many charities and of our vast numerical strength, but more than that, above all this, we have reason to be proud of the eternal truth taught in our ritual, of the teachings and tenets of our great Frater- nity. The patriarch Enoch inscribed them upon tablets of stone, and they survived the mighty flood, for Noah taught them to his sons. Moses learned these great, these eternal truths from the ancient priests of Egypt, and transmitted them to his peo- ple, the Children of Israel. The founder of Christianity taught brotherly love and forgiveness, even on the cross; and through ages of suffering, through the darkest ages of the world and through all the tumult and strife of war, the tenets of the Craft taught by the Fathers kept light and hope befoie the people, and encouraged the masses in their toil and in their endeavors to advance. Masonry at all times carried the torch of light and liberty, held aloft its sweet signal of brotherly love, of universal tolerance at all times, and in all ages taught the great truth of a “Fatherhood of God and a Brotherhood of Man.” At no time did Masonry ever lend its hand to wrong, to oppressing or to persecution, but quietly, in silence and secretly per- formed its great mission of charity and brotherly love, until now and to-day all the world stands admiringly before the great Order, acknowledging the great good and incalculable services it has rendered to man and to humanity . — Lodge Record. The Grand Council of Royal and Select Masters of Missouri, has made a radical departure in changing its law so as to re- quite two blackballs to reject an applicant for affiliation. We are inclined to think this change is all right. As a rule, when but one blackball appears on a ballot for membership, it simply represents a petty spite which one Mason should not hold toward another. A little personal differ- ence is not good cause for preventing a Companion in good standing from becom- ing a member of a Council. — Masonic Advocate. It is a settled principle of Masonry, af- firmed in all Masonic dictionaries, that “all men are either Masons or profanes.” Now, no man ceases to be a profane until he gets to be a Mason. A profane becomes a Mason only by assumption of Masonic ob- ligations, which are coextensive with the degree. Therefore a rejected applicant for the degrees, or for initiation, is still a profane. Again, a Lodge has personal jurisdic- tion only over Masons, and not any over profanes. It obtains such personal juris- diction only by conferring the first degree, whereby the profane becomes a Mason. Therefore, and because a rejected appli- cant is still a profane, no Lodge has ob- THE TRESTLE BOARD. 5 1 5 tained any personal jurisdiction over him. It is the same when the candidate is called “material,” because no Lodge has any claim to ownership until it has been ac- cepted. From all this, the inevitable and incon- testable conclusion follows, that the claim to “perpetual jurisdiction” is founded upon a perpetual delusion, and its mainte- nance is un Masonic and a sham. — William E. Ginther. The standing of a non-affiliate from a sister Grand Lodge Jurisdiction moving into ours is a peculiar one. He may knock at our doors for admission as a visitor, and yet the Master is obliged to deny his re quest. Under our law, he has no right of visitation, no right of Masonic relief from the Lodge, and in case of death no right of Masonic burial. He has committed the great crime (Masonic) of taking a dimit, possibly to join a Lodge in another State, and is accordingly denied the courtesy of visiting with his brethren in the tyled pre- cincts of the Lodge. Fraternity, thou art a jewel! I believe it is right to grant a brother a dimit when asked for, provided he is free on the books and no charges pending against him. Let the life of the dimit be six or twelve months, as far as Lodge visitation, Lodge relief, or Masonic burial is concerned, and then, if the brother obtaining the dimit wishes to remain out, let him remain out. Enforced affiliation does not make good, true and worthy Masons. It may bring a few dollars into the treasury, but it does so grudgingly. We must be Masons in the heart. — George B. Van Saun, of Iowa' Over the entrances of all Roman Catho- lic churches in Rome is the following in- scription: “ Indulgentia Plenaria Perpe- tua Pro Vivis ac Defunctis.” which, inter- preted. reads: “ Perpetual indulgences for the Living and the Dead.” The Italian Government has taken possession of all the property in Italy belonging to the Church except the Vatican; all monasteries have been suppressed, and together with the cathedrals have been declared public monu- ments. The monks have been sent adrift and their buildings turned into art gal- leries, museums and educational establish- ments. The churches are under the super- vision of the Government, and the Pope and his priests are paid a stated sum yearly out of the funds derived from the confis- cated church property, which amounted to an enormous sum, and while it remained under ihe conti ol of the Pope was a menace to the liberties of the people. — Tyler. A saloonist innocently revealed one of the principal difficulties in the way of en- forcing laws against liquor dealers in a trial before a Justice’s Court, according to the Templar. On being sworn, one of the attorneys in the case said: “Mr. , where is your place of busi- ness ?” “What for you ask me such dings? You drinks at my blace more as a hundred times.” “That has nothing to do with the case, Mr. . State to the jury where your place of business is.” “De shury! deshury! Oh, my shiminy! Every shemleman on dis shury has a sdring of marks on my cellar door just like a rail fence.” His Honer here interceded in behalf of the counsel, and in a calm, dignified man- ner requested witness to state the place of his business. “Oh, egscuse, your Honor. You drinks at my blace so many times. 1 dinks you know very well where I keeps mine blace.” A young woman in a country town, who recently played cards for three hours one evening, died the next day, and a local clergyman took the incident as a text for a sermon in which he declared that her death was a judgment sent bv God to indicate His condemnation of card playing. But the next week a man dropped dead while car- rying food to a starving family, and his sudden death was declared to bean evidence that God approved of his errand of mercy, and therefore took him home. Hopeful — ‘Pa, Johnny Higgins is a big- ger fool than people think. Oh, but I soaked him last evening!” Great Politician — “Bully for you! How did you do it ?” Hopeful — “Why, you know you said yesterday morning that a dollar was worth only 50 cents. I had fourteen of them, and I sold the whole mess to the blamed sucker for 65 cents apiece.” It takes about five years of whisky drink- ing to kill a man. If he drinks the mod- erate amount of three drinks a day, it makes a profit of about $400 for the sa- THE TRESTLE BOARD . 516 loon-keeper. Well, there are a great many people willing to murder at $400, if the law will only bless them with its sanc- tion.—/^ M. Wolf. Under a free government the majority should rule, but in the United States Sen- ate little States of some 50,000 or more population have the same power to enact or prevent the enactment of laws as the great States of New York and Pennsylvania with, it may be, fifty or a hundred times their population. This is a great wrong, which sooner or latter must be remedied. But how ? It has been the law of Massachusetts for generations that the judges hold office for life. But years ago, when the judges of our Court of “Common Pleas” became un- popular, the people of Massachusetts abol- ished the court and created in place of it a new court (the Superior) with new judges. If no better plan can be found, the American people may conclude to change the Constitution, abolish the Senat-e, and create in place of it another body with sim- ilar powers but a different name, and which shall properly represent the States in pro- portion to their population. — G. T.Angell. Angelina (aged seventeen) — “ Oh, Ed- win, how un!ike p other men you are! How much handsomer! How much more noble! How—” The same lady (ten years later) — “Don’t tell me all men are not alike. / know them !” — London Fun. ‘ I see you are building a new house, Mr. Bung.” “Yes; you are right.” “Made the money out of whisky, I sup- pose?” “No.” “Why, you are a liquor dealer, are you not?” “Qh, yes; but the money I am putting into this house was made out of the water I put into the whisky. Every farthing was made out of the water, sir.” Every rag stuck in the window to keep out the cold from the drunkard’s home de- notes a contribution toward buying a new suit for the liquor dealer and his family. The more elegance and ease in his family, the more poverty, degradation and despair in the families of those who patronize him. The corner grogshop, with its large plate- glass windows and marble floors, is paid for by the tenants of other landlords, who live in cheap tenaments, and often cannot pay their rent. If we could have our way there should not be an able bodied idle man in this country. A million men could be easily employed to-day at fair wages on needed public im- provements, and there is plenty of money to pay them, only it is not rightly divided. Let no man be permitted to hold over a million of dollars, and see what power the extra millions would give to furnish work to all who need it. — Geo. T. Angell. The following toasts were proposed at a recent banquet of Athena Chapter, O. E. S., Orange, Mass. “The New Woman — A star on a bicy- cle, or in a ball-room; a star in the legis- lature or in the kitchen, or in fact a star wherever she may be.” The New Man — Whatever he may do, or whatever he may become, may he never lose the admiration and respect he now holds for ‘the old woman.’ ” o Literary Notes. We have received printed copies of the Proceedings of the following Grand Bodies, for which the Secretaries have our thanks: Grand Lodge of Prince Ed- ward Island. Indian Territory, Maine, Nevada, Washing- ton, British Columbia; Grand Councils, R. & S. M., of Mis- souri, New Hampshire; Grand Cornmanderies, K. T., of West Virginia, Washington, Maine; Grand Chapters O. E. S., of New York, Washington. “The Great Pyramid,” a series of Lee- tures on the Construction, tbe Scientific Lessons, Historic Testimony, Prophetic Pointing, and a summary of the vari- ous items of interest thereon, by Bro. John Chapman, Tor- quay, England; 12 mo , 64 pp., cloth and gold. Price, 50 cents. Bro. Chapman is the author of several other works of merit, and in the above presents a very entertaining and interesting dissertation upon a much discussed end musty subject. We commend it to the antiquarian. O Deaths. In Grass Valley, Cal., Sept. 8, Sigmund Bamberger, a native of Germany, a member of Pacific Lodge, No. 136, aged 53 years, 5 months, 17 da>s. At Pasadena, Cal., Sept. 15, Stephen R. Smith, a native of Troy, N. Y., a member of Masonic Bodies of Milwaukee, Wis., aged 53 \ ears. His funeral was attended by the Ma- sonic Fraternity of Pasadena. His remains were removed to Milwaukee. In San Francisco, Sept. 16, Mrs. Elizabeth M. Davis, wife of Jacob Z. Davis, a native of Pennsylvania, aged 58 years. In Lafayette, Cal., Sept. 20 John H. Holt, a native of Vermont, aged 64 years. 3 months. His funeral was at- tended by Oriental Lodge, No. 144. In San Francisco, Sept. 20, Rev. M. F. Colburn, pastor of Grace M. E. Church, a native of Massachusetts, aged 44 years, 6 months, 13 days. His funeral was attended by Excelsior Lodge, No. 166. In San Francisco, Sept. 29, Almon C. Spencer, a native of Canada, aged 36 years. His funeral was attended by Excelsior Lodge, No. 166. THE TRESTLE BOARD. Rates for advertising in The Trestle Board may be ascertained at the office. * # ♦ Premiums for 1896. We will send The Trestle Board one vear to any subscriber who will send u> four new names and $4.00 at one re- mittance. Any subscriber sending us six ?iew subscribers and $6.00 at one remittance can have Anderson’s Masonic Manual, edition of 1894, 432 pages, price $2.00. We will send a copy of Mackey’s Encyclopcedia of Freemasonry, latest edition, free, to any one who will send us twenty new subscribers and $20.00. ► ♦ ♦ We are in want of a copy of the printed Proceedings of the Grand Lodge of California for the years 1863 and 1876, for which we will pav a fair price. » ♦ » Subscribers are cautioned not to pay money on our account to A. P. Leavitt, as he is no longer our agent. 1 ♦ ♦ Masonic Bodies in San Francisco. LODGES. No. Name. Time. Place. 1 . California 1st Thursday Masonic Temple 17 . Parfaite Union . . . 1st Friday . . 44 44 22 . Occidental 1st Monday . “ 44 30 . Golden Gate . . . . 1st Tuesday . 14 41 44 . Mount Moriah . . . 1st Wednesday 44 * 4 120 . Fidelity 1st Thursday. 4 4 44 127 . Hermann 1st Monday 4 4 4 4 136 . Pacific . 1st Tuesday 12T Eddy 139 . Crockett ist Wednesday 121 Eddy St. 144 . Oriental ist Tuesday . Masonic Temple 166 . Excelsior ist Wednesday 41 44 169 . Mission ist 44 Valencia & 16th 212 . So. San Francisco . ist Thursday.South S. F. 216 . Doric ist 41 121 Eddy St. 219 . Speranza Italiana . 2d Friday . . Masonic Temple 260 . King Solomon’s . . ist Monday . Geary & Steiner ROYAL ARCH CHAPTERS. 1 . San Francisco . ist & 3d Monday . Masonic Temple 5 . California . . ist & 3d Tuesday . 44 1 COUNCIL ROYAL & SELECT MASTERS. 2 . California ... ist Wednesday. . . Masonic Temple COMMANDERIES OF KNIGHTS TEMPLAR. i . California . . Friday . . . Masonic Temple 16 . Golden Gate . ist & 3d Monday . 625 Sutter St. LODGE OF PERFECTION, 14 0 , SCOTTISH RITE. 6 . Yerba Buena . . . Friday Masonic Temple CHAPTER OF ROSE CROIX, lS°. 4 . Yerba Buena ... At Call Masonic Temple COUNCIL OF KNIGHTS OF KADOSH, 30 0 . i . Godfrey de St. Omar . . At Call . . Masonic Temple GRAND CONSISTORY, S. P. R. S., 32 0 . California At Call Masonic Temple MYSTIC SHRINE. Islam Temple .... 2d Wednesday . . 625 Sutter St. CHAPTERS OF THE EASTERN STAR. i . Golden Gate . . Thursday 62s Sutter St. 124 Harmony.. . . 1st & 3d Friday. . . 32 O’ Farr el St. 27 . Ivy . . : . . . ist & 3d Tuesday . . 625 Sutter St. 99 . Beulah, 2d&4th Monsday. Corinthian Hall, So. S. F. GROUP OF GOOD SAMARITANS. i San Francisco . . .ist Saturday . . 625 Sutter St. MASONIC VETERANS ASSOCIATION. Pacific Coast . . 2d Thursday . 5-6, cor. Bush & Kearny Past Master’s Association, Last Saturday each mo. Masonic Bodies in Oakland. 61 . Live Oak Lodge. . ist Friday . . Masonic Temple. 1S8 . Oakland 44 ist Saturday 11 14 225 . Brooklyn 44 ist Tuesday. . 555 East 12th St. 244 . Alcatraz 44 ist Monday . 7th & Willow Sts. 36 . Oakland Chap. R. A. C. ist & 3d Wed. Mas. Tem. 12 . 44 Couit. R. & S. M. 3d Thursday 4 4 4 4 11 . 44 Com’d’y, K. T. ist Tuesday 11 44 12 . 44 L. of P., 14 0 , A. A. S. R. ist & 3d Mon. 44 5 . Gethsemane Chap. R. C. 1S 0 , 44 2d Monday 14 2 DeMolav Coun. K of K. 30 0 , 44 4th 44 41 8 Oak Leaf Chap. O. E. S. 2d & 4th Thursday 44 65 . Unity Chap. O. E. S. 2d & 4th Mon. 7th & Peralta. Masonic Bodies in Alameda. 215 . Oak Grove Lodge 2d Thursday Masonic Temple. 70 . Alameda Chap. R. A. C. 1st & 3d Sat. 44 115 . Carita Chap. O.E.S 2d&4th\Ved. 44 «» Masonic Body in Berkeley. 2*8 Duran! Lodge rst Fridav 1 0 . 0 . F. Hall WILL BE Resumed in November. Tuesdays and Saturdays From San Francisco Initial Trip Nov. 7. Mondays and Thursdays ■ From New Orleans Initial Trip Nov. g Residents of California and elsewhere in the West, who have planned for Eastern tours previous to the date named, should keep in mind the imi>ortant fact that the return trip can be arranged for SUNSET LIMIT D without additional cost. Atrip across the continent via the popular Sunset Route, in a Pullman vestibuled train of palatial elegance, provided with every comfort and luxury that can be suggested for the inner as well as the outer man, is a good fortune that falls but rarely to the ayerage lot. Don’t forget this when purchasing your ticket. BUY NO INCUBATOR and pay for it before giving it a trial. The firm who is afraid to let you try their incuba- tor bef re buying it has no faith in their machine We will sell you ours ON TRIAL xor A CENT until tried, and a child can run it with 5 minutes atten* tion a day. We won w^k FIRST PRIZE UUKLDs F MR, and will win yon for a steady customer if you wiT only buy ours on tri 1 . Our large catalogue will cost you 5 cents and give you 5 o worth ot practica’ information on poultry and incubators and the money there is in the business. Plans for Brooders Houses, etc., 25. X.B. Send us the names of three persons interested in poultry and 25 cents and we will send you “The Bicyc e: its Care and Repair.” a book of rSo subjects and So illustrations, worth |to any bicycle rider. VON CULIN INCUBATOR CO., Box 76 1 Delaw are City, Del. THE TRESTLE BOARD. FIRST-CLASS RESTAURANT. 28 Montgomery St., S. F, Opposite Lick House. PRICES REDUCED! Service and Quality First-Class as heretofore, without Fee or Tip. PLUMMER’S REFERENCE MAP OF THE Orfry of San Francisco For Sale at This Office. Price $5. THE TRESTLE BOARD. RADICAL IMPROVEMENTS IN PIANO FORTE Construction RENDER THE Pianos Most Beautiful Instruments. Unquestionably the most DURABLE Pianos made. % A gieat variety of designs, wo ids and sizes. Illustrated catalogues and full particulars mailed on application. 146 Boylston St. (Opp. Common), BOSTON. For the BEST VALUE in HATS and the largest Stock to choose from, go to C. HERRMANN & GO. THB HATTERS, 328 KEARNY ST., NEAR PINE. SAN FRANCISCO. The only Manufacturing Retail Hatters on the Pacific Coast. Send for illustrated cataloeue. msi^d free. CELEBRATED HATS AND Ladies’ Round Hats and Bonnets, A.ND THE DUNLAP SILK UMBRELLA 17S and 1S0 Fifth Ave . bet. 22 d and 23d Sts, and 1S1 Broadway, near Cortlandt St . NEW YORK. Palmer House, Chicago 914 Chestnut Street, Philidelphia Accredited Agencies in all Principal Cities. THE TRESTLE BOARD . TAPESTRY PAINTING. GRANDPA’S BIRTHDAY. By J. F. Douthitt. Tapestry Paintings Tapestry Materials 2000 tapestry paintings to choose from, 38 artists em- We manufacture tapestry materials. Superior to ploved, including gold medalists of the Paris Salon. foreign goods, and half the price. Jnstfor a trial we Send $25.00 for a $75.00 painting 32 x 6 feet, just for will stnd you t\*o yards of our 52 in. goods for $1.50. an introduction. Set d for circulars. Decorations Write for color schemes, designs, estimates. Artists sent to all parts of the world, to do every sort of decorating and painting. We are educating the count! y in color harmonv. Relief, wall-paper, stained glass, caipets furniture window shades, draperies, etc. Pupils taught decoration, Send us $5.00 for a $2^.00 color scheme to decorate >our house. Compendium 140 Studies sent on receipt of 25 cents. Manual of Art Decoration The art book of the century. 200 royal quarto pages. 50 superb full-page illustrations of modern home in- teriors and tapestry studies. Send $2.00 for this beautiful book. The Goddess of Alvatabar A visit to the interior of the world, “Jules Verne in his happiest days outdone,” 318 large octavo pages, 45 original illustrations by nine famous artists Stnd $2 00. Paper cover 50 cts. Send 50 cents Jor this fascinating book, worth $2.00. Art School Six 3-hour tapestry painting le^son^. in studio, $5 00. Complete printed instruction by mail,$i 00. Tapestry paintings rented. Full size drawings paints, brushes etc., supplied. Nowhere, Paris not excepted, are such advantages offered pupils. Send $1.00 for comp*ete instructions in tapestry paint- ing and compendium of 140 studies. J. F. DOUTHITT, American Tapestry and Decorative Co. 286 Fifth Avenue, New York . When you write, please mention The Trestle Board THE TRESTLE BOARD. Works like a Charm. STEARNS’ Nothing like it. Celebrated C ar| ^H> A SURE CURE IN ALMOST EVERY CASE. STEARNS ’ CANDY KITCHEN, 1006 Market St., Opposite Fifth, San Francisco. ♦ Also a full line of Strictly Pure Home Made Candy. BUSINESS DIRECTORY. SAN FRANCISCO. ARCHITECTS. John M. Curtis & Co Room 51 — 126 Keara> ATTORNEYS AT LAW. A. D. D’Ancona 405 Montgomery BOOTS <& SHOES. Koenig 122 Kearny St., San Francisco Charles Dietle 235 Bush COOPER. George Larsen 531 Second St. DENTISTS. Charles W. Decker S06 Market J. J. Leek 1206 Market St. opposite Sixth DRUGGISTS. Wakelee & Co Corner Bush & Montgomery GENERAL ENGRAVER. James H. Duncan Room 25 — 26 Kearny MASONIC JEWELS & DIAMOND WORK. C. A. Wagner, Manufacturing Jeweler . . . 126 Kearny MEN’S FURNISHING GOODS. Morgan Brothers, Gents’ Furnishing Goods, 229 Montgomery St., S. W. corner Pine MERCHANT TAILOR. E. A. Lemoine 331 Kearny NOTARY PUBLIC & COMMISSIONER. Lee D. Craig 316 Montgomery Harry J. Lask .... Telophone 57S1 . . . 209 Sansom SEARCHERS OF RECORDS. Simpson & Millar, McAllister & Larkin & 535 California SILVER SURGICAL INSTRUMENTS. A. W. N. Lyons, (manufacturer) . Room 19, 410 Kearny WATCHMAKERS & JEWELERS. Wilson Brothers 323 Montgomery PIANOS. True Economy. Not how cheap, but how good. The Hardman Piano leads all others. The Piano of America and the world. Startling success of the Hardman in England. Preferred by Royalty. First Medal at the Columbian Exposition. The claim made by the manufacturers that the Hardman Piano is the only Piano which IMPROVES UNDER USAGE is proved by the fact that the unanim- ous testimony of those who have bought it corroborates the statement. Its FULL RESONANT TONE is maintained through many years of service, and an added brilliancy with- out metalic quality results through use. THE J. DEWING CO., Sole Agents, Warerooms, 2d floor Flood B’ld’g, Fourth & Market Sts., San Francisco. d. norcross & co., Blue Lodge, Roybal Arch, Knights Templar, and Scottish Rite Supplies and Uniforms of every description. 220 SUTTER ST. san francisco. MASONIC, KNIGHTS T MPLAR, ETC., CARDS, BADGES, INVITATIONS, PROGRAMS AND MENUS. The largest manufactory in the United States. Having the cuts and dies tor all the different bodies of Masonry', we can furnish same on any kind of stationery at low rates. ' C 77 \ 535 CLAY ST If you Avista a Menu for a special occasion write us WALTER H . r Jk/tUJUn San Franc sco particulars and we will send an appropriate sample. ^ rRANCIbCO Telephone, Main 3-0 California Established 1850. Telephone No. 43. N. GRAY & CO., TTZSTIOIEIR.T^YIKIIEIRS , 641-645 Sacramento, Corner Webb Street, Embalming a Specialty. SAN FRANCISCO. THE TRESTLE BOARD. The veriest schoolboy realizes the possi- bilities of “ Little drops of water,” and “ Little grains of sand,” in a collective sense. The average cycle rider of even limited mechanical experience will readily admit that attention to details, means an easy running bicycle. We are in earnest in our attention to details in the production of Crackajack II. Small matters, like reinforcements, the grinding of bearings, selection of stock regardless of cost, expensive labor, costliest machinery, are individually, small matters, but in the aggregate their importance cannot be overestimated. Dear reader, you know these are points for earnest considera- tion ere you make a selection. If judiciously weighed, we fear not the result. CRACKAJACK II. Built on a COLD Basis, enjoying the Seal of Public Approval, and stands ready to give you yeoman service. UNION CYCLE M’F’G CO., BOSTON , MASS. THE TRESTLE BOARD, The Columbia Nameplate is a guarantee of quality such as is furnished with no other bicycle. & THE TRESTLE BOARD. Gorham Manufacturing: Co. ® AND MANUFACTURERS OF THE CORHHM ^ PLHTED WKRE . . . Broadway and 19th St. New York 137 and 139 State Street, Chicago Special and Exclusive Designs for Hotels, Restaurants, Cal’ee, Steamboat and Dining- Car Service Estimates and Samples promptly furnished A COMPLETE LINE OF BAR SERVICE ALWAYS IN STOCK ooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooooc 9 THE GENUINE ROGERS ELECTRO SILVER PLATE Spoons, Forks, Knives, Etc. Extensive Line, Serviceable Goods. Artistic Designs. The stock embraces a complete assortment of articles suitable for Weddings, Holiday Gifts, and use on all occasions. The Original and Genuine Star Brand, which has been manufactured continuously for half a century' and made the name of Rogers on electro silver plate celebrated, is stamped ^ROGERS & BRO., A.l. If you wish the best goods, insist upon having those bearing the above trade-mark. Every article is guaranteed. Manufactured exclusively by; ROGERS & BROTHER, Waterbary; Conn. _ No. 16 Cortlandt St.. N. Y. 5% inches long. 4}i inches.ldng ; )CXXX)OOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOOQOOOOOOOOOOOC>OOOOOC Vesta Coffee Spoon THE TRESTLE BOARD. I * c € * r -* 9 ' < K ' ‘ ’ * « **'**%«' "‘ i ' ' V * ‘ • % * * i i' > ^ ‘ t t « ♦ V C * *4 **/<**• * s * '<,*.*-* * c © / # * , . <, c * f * C c. ► t * c 1 » <^.* 4 . ♦ Cf. * JL C A ^ 0*4 <4 % ('O ■ >» ^ C.Q . 9 +■* ■ ^ ° c w - v (0 c ® £ V s S 2 O § O xi ir -10 03 O-OI' 5 — -r lo Q. £ ^ £•?* <5 c 'g.S ... aog O n ix. oU 2m ?m§5 c C O^ O’- jj^ S.£t#s ^ <3 O'* ** 4-1 D. z < (0 Ctf 0J z l±j CL O z m Cl id tf) u Id H ji hi k < u u hi H Q U CO D CO >■ < 3: Q lu co D u O !k FIBRE CHAMOIS WEIGHTS: Light, Medium, Heavy. As a support for puffed sleeves and skirts it is unequalled. Beware of WORTHLESS I MIT A TIONS, the genuine article is plainly stamped , FIBRE CHAMOIS. COLORS: Black, Slate, Ecru, Brown, Natural Chamois. & -w O -w co B O WHY IS IT that we build and sell more PHAETONS than all other factories com* bined ? We build PHAETONS exclusively* We study points of excellence in this one class of vehicles alone. We get the cost down to a right price — a surprisingly low price when real merit is considered. RESULT: Low prices for best Phaetons built. Send for our illustrated booklet and prices on different styles. You can order direct or through your dealer Address Sales Department THE COLUHBUS PHAETON CO.. COLUMBUS, Ohio. OVER 4000 TONS SOLD IN 1894. ££££££££££££££££ ££££i l£££££££££££ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ £ ££££££££££££££££ ££££££££££££££££ APPLY IT— No Stain RUB IT— No Dust HEAT IT— No Odor That's why seven people in ten use I griamellrio ^ The Modern Stove Polish Sold by all dealers if HIGHEST AWARD’ !f MEDAL and DIPLOMAS : \t' ' .’WORLD’S 'FAIR CHICAGO. . J, For pure leaf lard, hams.bacoh, DRY, SALTED AND PICKLED MEATS. BARREL P ORK. PURE LARD. SA USAGES, FiRS0PI£fMlNG 0CIRA CHOICE NORTH STAR Br# SURE TO PLEASE. HENRY F. MILLER, Write for Catalogue and Prices. Standard and Reliable PIANOS 88 Boylston St., Boston 70 o 0 1 W ” C &70 . M O 8 2 o > eZ V 1 M 8 r *o> 5? 0 2 m * < o * ft) Mr 4 - 0 i (13 0 P«- i 55 r ’A £ & K H cf P CD