FAMOUS FILIPINO MASON: MARCELO H. DEL PILAR

Marcelo Hilario del Pilar y Gatmaitán (August 30, 1850 – July 4, 1896), better known by his nom-de-plume Plaridel, was a celebrated figure in the Philippine Revolution and a leading propagandist for reforms in the Philippines. A master polemicist in both the Tagalog and Spanish languages, he helped the Propaganda Movement through his speeches and liberal writings on the plight of the Filipinos as a result of the abuses of the Spanish friars in the country. He was the editor and co-publisher of La Solidaridad (The Solidarity).

Biography

Marcelo H. del Pilar was born on August 30, 1850 in Cupang, Bulacán, Bulacan. His parents were Don Julián H. del Pilar, an excellent Tagalog grammarian, speaker, and poet, and Doña Blasa Gatmaitán, familiarly known as Blasica. Don Julian was three times gobernadorcillo of the pueblo of Bulacan and afterwards oficial de mesa of the alcalde mayor of the province. The name of the family was Hilario; but pursuant to a decree of Claveria's, in 1849, the surname of the grandmother, Del Pilar, had to be added. His oldest brother, Toribio, was a priest. Del Pilar married his cousin Marciana (Tsanay). The couple had seven children (of which five died in infancy).

Del Pilar learned his first letters from his paternal uncle Alejo del Pilar. Because his family was highly cultured, it was not long before he played the piano, violin, and flute. He began his studies in the school of José Flores; he then passed to the Colegio de San José, and then to the Universidad de Santo Tomás. A disagreement with the parish priest of San Miguel, Manila, concerning baptismal fees, in 1870, caused a regrettable break of eight years in the fourth year in the study of his profession, jurisprudence. Out of school, he worked as oficial de mesa in Pampanga and Quiapo. He finished his law course in 1880. After finishing law, he worked for the Manila Royal Audiencia.

When the uprising in Cavite took place, del Pilar was living with the Filipino priest, Mariano Sevilla, who was one of those exiled to the Marianas in the aftermath. Though he was active in discussions with his friends who favored change through education like Mariano Ponce, Pedro Serrano Laktaw, Numeriano Adriano, and Apolinario Mabini, he escaped persecution in 1872.

On August 1, 1882, del Pilar was a member of the group which founded the first native daily newspaper in the Philippines, Diariong Tagalog (Tagalog Newspaper). Though the publisher was supposedly Francisco Calvo Muñoz, a peninsular treasury official in the Philippines, the real moving spirits behind the paper were del Pilar and Basilio Teodoro Moran. One of the notable articles in the newspaper was the El amor patrio (The Love of Country) of José Rizal, translated into eloquent Tagalog by del Pilar. It ceased publication on October 31, 1882.

Del Pilar was an indefatigable writer. His fluency in both Spanish and Tagalog enabled him to compose a series of anti-friar pamphlets in Tagalog. He wrote Dasalan at Tocsohan (Prayerbook and Teasing Game), a satire on the friars' hypocrisy, licentiousness and cupidity, which consists of parodies of the Sign of the Cross, the Act of Contrition, the Lord's Prayer, the Hail Mary, and the catechism. He also wrote pamphlets that characterized the friars as exploitative and repressive, such as La Soberanía Monacal en Filipinas (Monastic Sovereignty in the Philippines), Ang Cadaquilaan ng Dios (God's Goodness), and La Frailocracia Filipina (Frailocracy in the Philippines). The long poem Sagót ng España sa Hibíc ng Filipinas (The Response of Spain to the Pleas of the Philippines) was an answer to Hermenegildo Flores' Hibíc ng Filipinas sa Inang España (The Plea of the Philippines to Mother Spain), which portrayed the exploitation of indios (natives) under the friars. His Caiigat Cayó (Be Like the Eel) is also well-known. In it he defended Rizal's Noli Me Tangere, and attacked the friars as traffickers in religion, deteriorating Jesus' religion, etc. As a parodist, del Pilar was at his best at Pasióng Dapat Ipag-alab nang Puso nang Tauong Babasa (Passion That Should Inflame the Heart of the Reader), where he uses popular 'sacramental' forms for his anti-friar attacks. In short poems such as Dupluhan, del Pilar gave an inflammatory content to the form of the duplo.

In 1885, del Pilar urged the cabezas de barangay of Malolos to resist the government order giving the friars blanket authority to decide whose names were to be deleted from the list of taxpayers. He instigated the gobernadorcillo of Malolos, Manuel Crisóstomo, to denounce in 1887 the parish priest who opposed government prohibition against the exposure of bodies in the churches. In the same year, he denounced the curate of Binondo church for consigning indios to poor seats while assigning the pleasant ones to Spanish mestizos.

Del Pilar's most spectacular plan occurred on March 1, 1888. Assisted by Doroteo Cortés and José A. Ramos, the demonstrators presented to the civil governor of Manila a manifesto entitled "¡Viva España! ¡Viva la Reina! ¡Viva el Ejército! ¡Fuera los Frailes!" (Long live Spain! Long live the King! Long live the Army! Away with the Friars!). This document, which had been signed by most of the native officials of Manila and neighboring towns, was written by del Pilar. It accused the archbishop of Manila and the friars of disobedience and treason and demanded the friars' expulsion from the Philippines.

Not much later, Emilio Terrero was succeeded by the more decisive Valeriano Wéyler as governor general of the Philippines. Warned, del Pilar left Manila for Spain on October 28, 1888, stopping in Hong Kong, where he spent some time in the company of a group of Filipinos led by José María Basa. Before his departure, he organized Caja de Jesús, María y José intended to provide scholarship grants to poor but intelligent children and the Comité de Propaganda, which functioned to collect funds to support the propaganda work and constitute liaison between the propagandists in Spain and those in the Philippines.

Del Pilar arrived in Spain on January 1, 1889, leaving his family behind. He headed the political section of the Asociación Hispano-Filipina de Madrid (Hispanic Filipino Association of Madrid) founded by Filipino ilustrados and Spanish sympathizers, the purpose of which was to agitate for reforms from Spain. He succeeded Graciano López Jaena as editor of La Solidaridad on December 15, 1889. He promoted the objectives of the paper by contacting liberal Spaniards who would side with the Filipino cause. Under his editorship, the aims of the newspaper were expanded to include removal of the friars and the secularization of the parishes; active Filipino participation in the affairs of the government; freedom of speech, of the press, and of assembly; wider social and political freedoms; equality before the law; assimilation; and representation in the Spanish Parliament.

After years of publication from 1889 to 1895, La Solidaridad had begun to run out of funds. Its last issue appeared on November 15, 1895. Months before the revolution, del Pilar circulated in Manila and neighboring provinces his political works entitled La Patria (The Homeland) and Ministerio de la Republica Filipina (Ministry of the Philippine Republic) in preparation for his return to personally lead a revolution. In Barcelona he was overtaken by the increasing bad health of the past year or more, and after several months of illness, he died on July 4, 1896, just one year and eleven months before the declaration of independence from Spain by Emilio Aguinaldo. His remains were brought back to the Philippines in 1920.

Father of Philippine Masonry

Considered the Father of Philippine Masonry, del Pilar spearheaded the secret organization of masonic lodges in the Philippines as a means of strengthening the Propaganda Movement. He became a freemason in 1889 and became a close friend of Miguel Morayta Sagrario, a professor at the Universidad Central de Madrid and Grand Master of Masons of the Grande Oriente Español.

READ MORE: Marcelo Hilario Del Pilar : Father True Filipino Masonry

Legacy

Organized in his memory, the Samahang Plaridel is a fellowship of journalists and other communicators that aims to propagate Marcelo H. del Pilar’s ideals. This fellowship fosters within its capacity, mutual help, cooperation, and assistance among its members; dedicated to the journalistic standards of accuracy and truth, and in promoting these standards in the practice of journalism.

Plaridel is the chosen patron saint of today’s journalists, as his life and works prized freedom of thought and opinion most highly, loving independence above any material gain. Plaridel’s ideology of truth, fairness and impartiality is anchored on democratic principles, as these are the bastions of a society acceptable to all Filipinos.

The building that houses the Polytechnic University of the Philippines Graduate School is named after him.

TRAVELER'S NOTES: Freemasonry and Religion

FREEMASONRY AND RELIGION

(Statement of the Board of General Purposes

United Grand Lodge of England, Aug 12, 1985)

            In the light of recent comments on Freemasonry and religion and inquiries to be held by various churches into the compatibility of Freemasonry and Christianity, the Board has decided to issue the following statement in amplification pf that originally approved by Grand Lodge in September 1962 and confirmed by Grand Lodge in December 1981.

            Basic Statement – Freemasonry is not a religion, nor is it a substitute for religion. It demands of its members belief in a Supreme Being, but provides no system of faith of its own. Its rituals include prayers, but these relate only to the matter instantly in hand and do not amount to the practice of religion.

            Freemasonry is open to men of any faith, but religion may not be discussed at its meetings.

            The Supreme Being – The names used for the Supreme Being enable men of different faith to join in prayer (to GOD as they see Him) without the terms of the prayer causing dissension among them.

            There is no Masonic God: a Freemason remains committed to the God of the religion he professes.

            Freemasons meet in common respect for the Supreme Being, but He remains Supreme, in their individual religions, and it is no part of Freemasonry to attempt to join religions together. There is therefore no composite Masonic God.

            Volume of the Sacred Law – An open Volume of the Sacred Law is an essential part of every Masonic meeting. The Volume of the Sacred Law to a Christian is the Bible; to Freemasons of other faiths it is a book held holy be them.

            The Oaths of Freemasonry – The obligations taken by Freemasons are sworn on or involve the Volume of the Sacred Law. They are undertakings to keep secret a Freemason’s means of recognition and to follow the principles of Freemasonry. The physical penalties are simply symbolic. The commitment to follow the principles of Freemasonry is deep, and entirely appropriate to this form of obligation.

            Freemasonry Compared with Religion – Freemasonry lacks the basic elements of religion:

(a)    It has no dogma or theology (and by forbidding religious discussions at its meetings will not allow a Masonic dogma to develop).

(b)   It offers no sacraments.

(c)    It does not claim to lead to salvation, by works, secret knowledge or any other means (the secrets of Freemasonry are concerned with modes of recognition not with salvation).

Freemasonry Supports Religion – Freemasonry is far from indifferent to religion. Without interfering in religious practice, it expects each member to follow his own faith, and to place his duty to God (by whatever name He is known) above all other duties. Its moral teachings are acceptable to all religions.

(The Scottish Rite Journal, Freemasonry Southern Jurisdiction USA, Volume C1 Number 2, February 1993, p 64 )
- Posted by MW Jaime V. Bantolo

ABOUT IGLPI: IGLPI March

INDEPENDENT GRAND LODGE OF THE PHILIPPINE ISLANDS MARCH

OF OUR OWN FREE WILL AND ACCORD

WE TROD OVER ROUGH AND RUGGED ROAD

WE SEARCH FOR LIGHT AND THE TRUTH

TO FOLLOW AND UPHOLD

IN THE PRESENCE OF ALMIGHTY GOD

WE LABOR TO DO OUR PART

HAIL INDEPENDENT GRAND LODGE

YOU ARE OUR GUIDING LIGHT

HAIL INDEPENDENT GRAND LODGE

YOU INSPIRE OUR WAY OF LIFE

WE PLEDGE TO USE OUR WORKING TOOLS

WITH HONOR AND WITH PRIDE

WE OBSERVE TREASURE OUR VOWS

AND KEEP OUR APRONS PURE AND WHITE

HAIL INDEPENDENT GRAND LODGE

BUILD TEMPLES IN OUR HEARTS

HAIL INDEPENDENT GRAND LODGE

OUR TEMPLE OF UNITY

WE BIND OURSELVES TO SERVE THE CRAFT

AND WORK IN HARMONY

YOUR MISSION IS OUR COMMAND

YOUR VISION OUR SHINING PATH

HAIL INDEPENDENT GRAND LODGE

YOUR WISDOM IS OUR MIGHT

HAIL INDEPENDENT GRAND LODGE

BUILD TEMPLES IN OUR HEARTS

TRAVELER'S NOTES: What is Freemasonry? Part 2

WHAT IS FREEMASONRY?

In defining itself as a system of morality veiled in allegory Freemasonry takes itself seriously. There are no side issues involved as to benevolent aims or social objects. These, or other desirable methods of expression, are left to grow out of the more comprehensive definition quoted.

To the profane who has never been within the walls of a lodge room Freemasonry is the aristocrat among secret societies. To him the appeal may be curiosity, admiration for its benevolent practices, or a desire for social fellowship. I do not know of a man joining the Masonic order because he understood it to be a system of morality, or because there was an intellectual appeal in its philosophy and symbology. It seems a pity this appeal cannot be made more manifest to the outside world, but no one can receive knowledge for which he is not prepared. In the practical working out of our Freemasonry the keynote cannot always be pitched on the high levels of philosophical exposition, but too often the degrees are conferred without the emphasis on instruction, hence the odious term “degree mill” is deservedly applicable. Freemasons are made, not elected. Freemasonry is not a benevolent society. That is, the primary aim is not benevolence, but being a system of morality the virtue of charity is one of its prominent teachings and a front rank place must be accorded benevolent practice and charitable conduct. Individual Freemasons, or Lodges, or even Grand Lodges, should not delude themselves with the idea that they are functioning to the fullest degree by the practice of this one virtue.

Neither is Freemasonry a social order. It is not a club for the enjoyment of social intercourse alone. Man is gregarious in his instincts, and these instincts ought to be given expression. But here again the social side of Freemasonry ought to be subordinated to the main theme. Just as in the harmony of music there are many parts, the undue emphasis of one of these will cause discord.

Many Freemasons profess to find in Freemasonry a religion.  Morality is a very good soil out of which spirituality, may grow.  But morality and spirituality are different elements of  character. FREEMASONRY HAS NO SOLUTION FOR THE PROBLEM OF MAN’S ATTITUDE TO DEITY. The recognition of the Fatherhood of God is only partial in its answer. It has no solution for the problem of pain, sorrow, and evil in the world. Neither has it a solution for the problem of the hereafter. It does not seek to make bad men good unless of course they are Freemasons. In short it does not function as a religious experience. It is all very well for the young man in whom abounding physical well-being may obscure spiritual promptings for a time, to say out of his lack of life’s experience that Freemasonry is a good enough religion for him.  But as he grows older and tastes of some of the bitter experiences that life holds in its lap for all of us, sooner or later he will realize that Freemasonry is not a complete answer to the riddle of existence. What is Freemasonry? And again we return to his own answer-A system of morality veiled in allegory.  But this simple statement is provocative of further questioning.  It is simply a restatement of the simple moral truths we all learned from our parents, from our Sunday School teachers or from the Minister in the pulpit. Or is there in the profundities of its symbology an intellectual appeal that must be sought through serious study. Many Masonic students have found in it such an appeal. What is Freemasonry? - A system of sublime truths, including those of the natural universe, as well as of moral and intellectual science and philosophy, raised on the accepted fact of one Almighty, infinite, and perfect Deity, called by Freemasons T.G.A. of the U.,-the perfection and completeness of the order of the universe, its correspondence with itself throughout; that is, in all its parts and degrees-the coordination of these last by correspondence, from the first to last, their correspondence with the degrees found in man, in the same order-the immortality of the human spirit, a righteous system of divine government, the enjoining of the practice of all moral and social virtues and duties, by means of lessons embodied in symbolic representations of deep significance together with apt and wisely ordered discourse, all contained in certain ancient and simple but sublime ceremonies, coordinated in degrees according to the order of the universe which is the divine order. And further, that the filling up of this general scheme is by lessons taught in words so much as by representations of correspondences actually existing in the constitution of natural and spiritual things, in their several degrees, and cognizable by man; that these lessons, in order to their perpetuation , are embodied in the forms of the lodge and what may be found therein, and especially in what is termed The Work, the principal truths and illustrations being set forth by means of geometry, upon which science, as we are expressly taught, Freemasonry is founded.

And yet we have not found the answer to the question WHAT IS FREEMASONRY? Freemasonry is a word used to describe the beliefs and practices of Freemasons and the way in which local units, called lodges, are governed and linked together. A craft rather than an order, it is secret only in having rituals and other matters not to be divulged to non-members, a society with secrets but not a secret society. Its places of meeting are prominently identified, and its governing bodies publish annual proceedings. The membership is a matter of record and perhaps sometimes public knowledge. In Communist and completely totalitarian countries Freemasonry is proscribed. The Roman Catholic Church forbids its members to be Freemasons, although many of that faith were active Freemasons in the 18th and early 19th centuries. In Great Britain, the Commonwealth countries, Scandinavia, the United States and other nations with similar institutions, heads of government, dignitaries and distinguished citizens are Freemasons. Men from all walks of life meet together in their adherence to a moral code whose principles are largely conveyed through symbols and allegories connected with the art of building, emphasizing benevolence. A Freemason, it was said in 1734/1735 “is to be a man of Benevolence and Charity, not sitting down contented while his Fellow Creatures, but much more his Brethren, are in Want, when it is in his power, without prejudicing himself or family to relives them.”

Is there one amongst us who at some time or other has not asked himself: What is this Freemasonry? What is it all about? Who of us has not wondered how it is, that simple as its teachings appear, it has so gripped the imagination of men  and has retained its appeal and influence throughout the centuries and is still the greatest moral force, with the exception of Religious Institutions, the world has known. When we can answer those questions we will have a clearer vision of our Order and the purpose of Freemasonry. Far be it from me to suggest that I can hope to give a complete and satisfactory answer, but rather that I may express some thoughts on the subject which will assist one to reach one’s own conclusions, also that I may be of some assistance to our younger Brethren in interpreting the beautiful symbolism of our Order-the key to our treasure chest which holds for us the wisdom of the ages. There are many definitions of Freemasonry, for instance our Ritual defines it as a peculiar system of morality veiled in allegory and illustrated by symbols.  Another definition is “that it is a science which is engaged in the search after Divine Truth.” Still another writer interprets Freemasonry as Friendship, Love and Integrity. Friendship, which rises superior to fictitious destruction of Society, the prejudices of Religion, and the pecuniary conditions of Life.  LOVE, which knows no limit, nor inequality, nor decay.

Integrity, which binds man to the Eternal Law of Duty. 

Perhaps the most complete and best definition is that given in the German Handbuch which states “Freemasonry is an activity of closely united men, who, employing symbolical forms borrowed principally from the Masons’ trade and from Architecture, work for the welfare of mankind, striving morally to ennoble themselves and others and thereby to bring about a universal league of mankind.”

However inadequate these descriptions may be, they all indicate that Freemasonry has a very noble objective and a purpose, and I may add that without such a purpose it would long since have passed into oblivion and could not have survived the ravages of time. Why is Freemasonry here in this world of strife? Wherefore has it been developed, amid war and incessant conflict, along lines of peace and love, and so marvelously molded and developed, that in every land it is now known and by every race made welcome? Has all this been done that it may live for itself alone? No there on its Trestleboard is the plan of the Great Architect and its mission is to work out that plan. Out of the rough hard quarries of a quarrelling humanity it has to build a Temple of Brotherhood and Peace. This Temple is the great Landmark-the highest and grandest ideal of Freemasonry.

To build, strengthen and beautify it we must exercise all the powers and gifts with which we are endowed. What nobler work can we be engaged in? Yet how far we are, as a rule, from understanding it. Yet it is ignorance more than unwillingness that hinders the work. That is a noble conception of the purpose to which Freemasonry is dedicated and if we examine our Ritual and Symbolical teachings we will find this great idea continually brought before us, Free and Accepted our symbolic Masonry, as we know it, emphasizes that we are builders in the Spiritual sense hence the fact that the working tools of the old operative Freemasonry occupy a prominent place in our lodges and are used for the purpose of instructing us in great spiritual and ethical principles of which they are symbolic. Those tools with which operative craftsmen earned their living were also, because of the great moral and spiritual teachings associated with them, used by him to think out his faith by which to live. The connection between Operative and Speculative Masonry may be briefly considered at this juncture as it may be helpful in the consideration of our subject. For many centuries Lodges of Operative Freemasons existed and reached their greatest strength during the cathedral building era in the Middle Ages, when magnificent cathedrals were erected throughout the Old World. It was also during that period, known as the Dark Middle Ages, there set in a decline in moral and spiritual standards, and so it happened that the most exquisite gems of architecture were surrounded by hovels in which lived a depraved type of humanity.  The viciousness of human nature formed an appalling contrast to the creative genius of craftsmanship; was it this that caused the progenitors of our Order to believe that the principles of disciplined and devoted craftsmanship productive of such beauty in architecture could be applied to human affairs and enable men to build a superstructure, perfect in all its parts and honorable to the builder? And so with the gradual decline in the building era and the consequent decline in Lodges of Operative Masons, modern Freemasonry gradually grew in strength and inherited the symbolism and teachings to be used to stimulate in turn the dignity and high purpose of life. And so with our ancient Brethren, our Freemasonry has much in common-those same symbols and tokens signify the great spiritual truths underlying its teachings, and although Freemasonry is no longer engaged in erecting temples ln stone it carries on the teaching that we are engaged in building a spiritual temple which age cannot affect, nor death destroy.

Erected on the everlasting foundation of the Fatherhood of God and the Brotherhood of Man, Freemasonry is not a religion, either does it refuse membership to men on account of religion they practice. Christian, Jew, Mohammedan, or Buddhist, it matters not, worshipping God as the Supreme Being they may enter its ranks. It respects every religious Faith and Belief and honors men as men irrespective of their social status. It has no creed of bigotry and no spirit of intolerance. It makes for morality and humanity and brotherly love in the widest and noblest meaning. To ensure happiness man must live with God and man. The very first requirement of a Freemason is an expression of his faith in God, and when progressing through the various stages is impressed with the lessons of charity and mutual help, which better fit him to take place in the world as a man and a citizen.

The ultimate truth he learnt is, that the real soul of Freemasonry is to be discovered in its fellowship and service for God and his fellowmen. Of this great truth we are constantly reminded and it is conveyed to us in many aspects of our symbolism. Therefore, What is Freemasonry itself if not a world-builder, a social architecture on the grand style? With its fellowships established in every nation under heaven, its activities never ceasing night or day, its messages uttered in nearly all the languages of the race but always the same message, it is one of the mightiest, one of the most benign, one of the most constructive of all forces in the world. When its work is finished, which will not be until the end is ended, it will have proved itself a builder of an unseen cathedral more noble, more enduring than any ever made of stone.

By R.W.Bro. M.A.R. Howard D.G.M. GLBC

TRAVELER'S NOTES: A Good Story

A young man passed a pawnbroker’s shop. The money lender was standing in front of his shop, and the young man noted that he was wearing a large and beautiful Masonic emblem. After going on a whole block, apparently lost in thought, the young man turned back, stepped up to the pawnbroker, and addressed him: “I see you’re wearing a Masonic emblem. I’m a Freemason too. It happens that I’m desperately in need of $25 just now. I shall be able to repay it within ten days. You don’t know me; but I wonder whether the fact that you are a Freemason and that I am a Freemason is sufficient to induce you to lend me the money on my personal note.”

The pawnbroker mentally appraised the young man, who was clean-cut, neat and well-dressed. After a moments thought, he agreed to make the loan on the strength of the young man being a Freemason.  Within a few days the young man repaid the loan as agreed and that ended the transaction.

About four months later the young man was in a Lodge receiving the Entered Apprentice Degree; he had not really been a Mason when he borrowed the $25. After he had been admitted for the second section of the degree, the young man looked across the Lodge room and saw the pawnbroker from whom he had borrowed the $25. His face turned crimson and he became nervous and jittery. He wondered whether he had been recognized by the pawnbroker. Apparently not, so he planned at the first opportunity to leave the Lodge room and avoid his benefactor. As soon as the Lodge was closed he moved quickly for the door, but the pawnbroker had recognized the young man, headed him off and, to the young man’s astonishment, approached him and greeted him with a smile and outstretched hand.

“Well, I see you weren’t a Freemason after all when you borrowed that $25,” the pawnbroker commented.

The blood rushed to the young man’s face as he stammered, “No, I wasn’t, but I wish you’d let me explain. I had always heard that Freemasons were charitable and ready to aid a Brother in distress. When I passed your shop that day I didn’t need that $25. I had plenty of money in my wallet, but when I saw the Masonic emblem you were wearing, I decided to find out whether the things I’d heard about Freemasonry were true. You let me have the money on the strength of my being a Freemason, so I concluded that what I had heard about Masons was true, that they are charitable, that they do aid Brethren in distress. That made such a deep impression on me that I presented my petition to this Lodge and here I am. I trust that with this explanation you will forgive me for having lied to you.”

The pawnbroker responded, “Don’t let that worry you too much. I wasn’t a Freemason when I let you have the money. I had no business wearing the Masonic emblem you saw. Another man had just borrowed some money on it, and it was so pretty that I put it on my lapel for a few minutes. I took it off the moment you left. I didn’t want anyone else borrowing money on the strength of my being a Freemason. When you asked for that $25, I remembered what I had heard about Masons, that they were honest, upright, and cared for their obligations promptly. It seemed to me that $25 wouldn’t be too much to lose to learn if what I’d heard was really true, so I lent you the money and you repaid it exactly as you said you would. That convinced me that what I’d heard about Masons was true so I presented my petition to this Lodge. I was the candidate just ahead of you.”

From the January 1977 New Mexico Freemason