The Holy Bible
Upon the Altar of every Masonic Lodge, supporting the Square and Compasses, lies the Holy Bible. The old, familiar Book, so beloved by so many generations, is our Volume of Sacred Law and a Great Light in Masonry. The Bible opens when the Lodge opens; it closes when the Lodge closes. No Lodge can transact its own business, much less initiate candidates into its mysteries, unless the Book of Holy Law lies open upon its Altar. Thus the Book of the Will of God rules the Lodge in its labors, as the Sun rules the day, making its work a worship.
The history of the Bible in the life and symbolism of Masonry is a story too long to recite here. Nor can any one tell it as we would like to know it. Just when, where and by whom the teaching and imagery of the Bible were wrought into Freemasonry, no one can tell. Anyone can have his theory, but no one can be dogmatic. as the Craft labored in the service of the Church during the cathedral-building period, it is not difficult to account for the Biblical coloring of its thought, even in the days when the Bible was not widely distributed, and before the discovery of printing. Anyway, we can take such facts as we are able to find, leaving further research to learn further truth.
The Bible is mentioned in some of the old Manuscripts of the Craft long before the revival of Masonry in 1717, as the book upon which the covenant, or oath, of a Mason was taken; but it is not referred to as a great Light. For example, in the Harleian Manuscript, dated about 1600, the obligation of an initiate closes with the words: “So help me god, and the holy contents of this book.” In the old Ritual, of which a copy from the Royal Library in Berlin is given by Krause, there is no mention of the Bible as one of the Lights. It was in England, due largely to the influence of Preston and his fellow workmen, that the Bible came to its place of honor in the Lodge. At any rate, in the rituals of about 1760 it is described as one of the three Great Lights.
No Mason needs to be told what a great place the Bible has in the Masonry of our day. It is central, sovereign, supreme, a master light of all our seeing. From the Altar it pours forth upon the East, the West, and the South its white light of spiritual vision, moral law, and immortal hope. Almost every name found in our ceremonies is a Biblical name, and students have traced about seventy-five references to the Bible in the Ritual of the Craft. But more important than direct references is the fact that the spirit of the Bible, its faith, its attitude toward life, pervades Masonry, like a rhythm or a fragrance. as soon as an initiate enters the Lodge, he hears the words of the Bible recited as an accompaniment to his advance toward the light. Upon the Bible every Mason takes solemn vows of locality, of Chastity and charity, pledging himself to the practice of the Brotherly Life. Then as he moves forward from one degree to another, the imagery of the Bible becomes familiar and eloquent, and its music sings ins way into his heart.
Nor is it strange that it should be so. As faith in God is the cornerstone of the Craft, so, naturally, the book which tells us the purest truth about God is its altar light. The Temple of King Solomon, about which the history, legends, and symbolism of the Craft are woven, was the tallest temple of the ancient world, not in the grandeur of its architecture but in the greatest of the truths for which it stood. In the midst of ignorant idolatries and debasing superstitions the temple on Mount Moriah stood for the Unity, Righteousness, and Spirituality of God. Upon no other foundation can men build with any sense of security and permanence when the winds blow and the floods descent. But the Bible is not simply a foundation rock; it is also a quarry in which we find the truths that make us men. As in the old ages of geology rays of sunlight were stored up in vast beds of coal, for the uses of man, so in this old Book the light of moral truth is stored to light the mind and warm the heart of man.
Tha Barong Tagalog
During the Spanish occupation of the Philippines (over 300 years from 1561-1889) the barong tagalog was required by the Spanish government for Filipinos (indios) to be worn at most times to show the difference between the rich and the poor. He said that the poor who serve the rich must always be in uniform.
Take their chauffeurs, maids, and employees as examples. They are in uniform to immediately distinguish them from the employers. When the Spaniards colonized the Filipinos, they had to make it abundantly clear who the boss was through the imposition of a dress code. Men were not allowed to tuck their shirttails in. That was the mark of his inferior status.
Second, the cloth material should be transparent so that he could not conceal any weapon that could be used against the masters. Third, as a precaution on thievery, pockets are not allowed on the shirt.
By the turn of the century a new middle class began to emerge among the Filipinos. These were known as the principalia. They have mastered Spanish laws and were able to obtain title to lands. They became successful in business and agriculture and sent their sons to be educated abroad. They were privileged to build their houses in the poblacion around the plaza near the seats of power.
Only a member of the principalia could be addressed by the title DON, and only they were allowed to vote. They had all the trappings of power and status, but for one undeniable fact: they still had to wear their shirttails out, if only to remind them that they were still Indios. What the Spanish authorities did not smother out was the Filipino’s will power and deterrmination to psychological conquer their colonial masters, through improvisation and reinterpretation. The Filipino’s stylistic bongga (flashy dresser) was a reaction against the overt discrimination and insensitive oppression of the Spaniards.
Subscribe to:
Posts (Atom)
