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Contents Page 2, ‘Finally, the truth about Masonry’ This month’s cover story is about the Wizard of Oz and it’s ‘Masonic Symbolism.’

Page 5, ‘The Lady Freemason’ A rather risqué poem first published in 1820”

Page 6, ‘The Masonic Encyclopaedia.’ This month we look at the letter, ‘S’, from Secrecy to Sublime.

Page 7, ‘The Old Tiler Talks’, “Atheist and Agnostic”, the fourth in the series from Carl Claudy’s ‘Old Tiler Talks.’

Page 9, ‘Famous Freemasons.’ Kit Carson, frontiersman and Indian Scout.

Page 10, ‘The Lodge of Melrose St. John No. 1² (bis).’ A short Historical sketch about this ancient Lodge.

Page 12, ‘Book Review’, This month we review, “The Bruce – King of Scots.”

Page 13, ‘A Cartoon Strip’, The further Adventures of Billy!

In the Lectures website The article for this month is ‘A.S. MacBride – A Great Masonic Teacher Joseph Fort Newton describes his life and work. [link]


Finally, the Truth about Masonry! Most people do not know about the intricate Masonic messages and symbolism in the movie “The Wizard of Oz”, but with the recent spate of books and movies about the hidden codes and conspiracies elsewhere, I thought that I’d let you in on some of the inner secrets. First, note that Dorothy begins with the letter D, the fourth letter in the alphabet and 4 being a very mystical number to Freemasons. If you subtract that 4 from 7 (the number of the letter G, found inside the Masonic Square & Compasses logo), you get 3, the central mystical number of all esoterica. And needless to say, 7 itself is a number with magical properties. Dorothy then meets 3 (!) misfits on the yellow brick road (making 4, and there’s that number again), and one can easily see the symbolism between the stone bricks and Masonry. The movie contains 2 wicked witches (2 being a prime number and one that is important in Freemasonry) and 1 good witch (making 3 again), and when added to the 4 travelers becomes 7, proving the importance of that number to Masons. They travel on the road (the assumption is that they are heading East, a direction with mystical connections) to the Emerald City, with green being an important symbolic color to Masons (the yellow from the bricks mingled with the “blue” of the so-called Blue Lodges makes green). And it’s obvious that the castle of the Wizard (that is, the Grand


Master) is built of stone and resembles the medieval churches of Europe. This is a nod to both the Knights Templar and the pagan religions that the Templars studied, which we now know made them heretics. The travelers meet up with the Wizard (now making 5, an important number in Masonic symbolism), who asks them to perform a service before he will help them. This is a veiled reference to the Hiramic legend in which the workers on the Temple of Solomon must complete the Temple before receiving the secrets of Freemasonry. The travelers - and let us note that Masons refer to themselves as “traveling men” – meet up with the Wicked Witch of the West, the one from the East having been killed by Dorothy’s house. Note that “house” is synonymous with “temple”; the Wicked Witch of the East has been interred under the Temple from the Heavens - yet another reference to several items central to Masonic lore. The Wicked Witch of the West appears to take the shoes that Dorothy acquired from the Wicked Witch of the East, which resonates with the ancient Masonic initiation ritual in which the candidates are deprived of their own shoes Dorothy is eventually captured by the Wicked Witch of the West, who flies on a broom, symbolizing “Air”, one of the four classical elements of antiquity. Dorothy is then kept in the stone castle (symbolizing “Earth”), but during an illfated rescue attempt, sets “Fire” to the witch, which is then set to right by the application of “Water”. This, of course, is an acknowledgment that the Freemasons have subverted the religion

of their fathers in order to study the ancient pagan ways. The service to the Wizard now completed, the travelers make their way back to the Emerald City. The Wizard is exposed to be simply a man, which resonates with the Masonic idea that only the Grand Architect of the Universe can be perfect and all knowing. The Wizard, though, is a wise man who manages to help the Lion, Tin Man, and Scarecrow develop traits which are secret Masonic virtues: courage (Strength), heart (Beauty), and brains (Wisdom). Of special note is that the Scarecrow, upon receiving brains (symbolic of receiving Masonic “light”) recites the Pythagorean Theorem! This is the most important theorem in geometry (which starts with the letter “G”), and is the essence of the esoteric Masonic mystical teachings. Did you get all of that? Non-Masons, I’m sure, are nodding their heads up and down, with the understanding slowly growing, like the dawn creeping over the horizon. Right? Makes sense when it’s pointed out to you, doesn’t it? Actual Masons, though, are probably scratching their heads and asking “What the hell was that?” This, my dear readers, is an illustration of the imagined connections of the pseudo-mystical, the conclusion jumping of the breathless Internet seeker, and the convoluted logic of the dreaded Anti-Mason. The light, in other words, was that glow of the false dawn. In the past 5 years (5 being an important Masonic number) that I’ve been paying attention to such things, I’ve been amazed at the number of non-Masons who have


derived some authority which they believe qualifies them to write about what we are and what we do. The Benign Some of them are benign, and draw upon other sources without really understanding what it is that they’ve read. They claim that we are the keepers of some kind of mystic or esoteric knowledge, and that we secretly or surreptitiously try to impart this knowledge or perhaps communicate with other Masons through the use of these symbols. You know the type: they tell you about the importance of the measurements and other numbers related to the Washington Monument, or the Great Pyramid in Giza, or the US one dollar bill. If you listen to them long enough, you’ll see that virtually every number, color, and shape is somehow important in Masonic Mysticism. You can easily spot them by their “Kaballah for Dummies” reference guide. The Benighted But some aren’t quite so harmless. Like the benign group, they jump to the same conclusions drawn from irrational leaps of logic, but from there they build a conspiracy theory worthy of the X-files. These are the people who create pages and pages of web sites and Usenet postings about how the Freemasons are behind the black helicopters and the Illuminati or New World Order, the control of money in the World Bank, and the infiltration and control of public officials, from the local zoning commission to “the highest offices of government”. When someone from this group gets a parking ticket, it’s not because they left their vehicle to run 20 minutes over on the meter; no, it’s

because the Masons in the local town council have it in for them, and are going to use their power to drive out the little people. When you try to explain to them that the Masons in your lodge are just shop owners and engineers and utility workers, they accuse you of lying, of covering up the “real” truth, and will probably send you a 9 page letter (9 being an important Masonic number), threatening to take you to court, if they could only believe that the Masonic judges and police weren’t already spying on them. The Vicious Then there are those, who for reasons I still can’t quite fathom, would seek to undermine the Craft because (so they believe), we are a religion unto ourselves, one that has long since strayed from The True Path, one that worships the demon Baphomet, and which seeks to capture and convert other unknowing souls into our pagan ways. And that’s not the strange part; the really strange part is that we somehow seek to convert others to our soul-stealing, hell-bound perversions by such unspeakable acts as raising money for children’s organizations, or by donating money to the poor, or by working in soup kitchens, or by donating time and energy into various community activities, or - and this is apparently the absolute worst thing – by not only sitting in the same room with people of other religions, but of accepting them and not trying to convert them to something else! I’m trying to imagine a culture in which tolerance for the beliefs of others is a bad thing. Nope, still can’t fathom it.


The Religious Extremists Those with religious objections to Freemasonry are insidious. I’ve tried explaining that Freemasonry is not a religion, that we don’t worship Baphomet or any other Deity in particular, and that most of the Masons I know are conservative men with a religious or certainly spiritual bent. And I used to be surprised by the rejoinder: those men don’t know that they are worshiping a false deity. The “true” secrets (they claim), are only known to a very select few of the highest degrees. If you are a 32º Scottish Rite, then they will tell you that the secrets are known only to the 33º. If you are a 33º, then the secrets are only known to some smaller sub-group. Apparently only a very super-secret select few know that when Freemasons open a lodge, they unknowingly offer up a prayer to some deity that nobody else has ever heard of. We don’t know who gets the prayer when we bow our heads for some quiet contemplation, as if some deity is hijacking our cable? War-driving in the psychic realms? No firewall on our spiritual Wi-Fi? The Answer? I don’t have any solutions or answers or even any witty responses to these conditions. Most Masons will probably rarely or maybe never find themselves in a situation in which they have to face such wrongheaded thinking. As an old Usenet junkie, I tend to run across them much too frequently and now have more names in my newsreader filters than a small phone book. But after several years, I realize that I’m getting tired of hearing the same old arguments from them, and I’m tired of hearing myself respond with the same old explanations.

So I’ve decided that, if only to keep myself from feeling bored and tired (and to amuse myself, if possible), I’m going to go to the other extreme and point out the Masonic connections where they would least expect them to be. And did anyone count the words in the previous paragraph? Hint: it’s the most important Masonic number of all, and the key to life, the universe, and everything! From the Masonic website Audi, Vide, Tace



His working tools next to her gaze he presented, To improve by them seriously she then consented, And handled his jewels his gavel and shaft, That she in a jiffey was passed "fellow craft." She next wanted raising, says he, "There's no urgency," She pleaded that this was a case of emergency, His column looked to her in no particular way, But she very soon made it assume perpendicular.

As a brother of old, from his lodge was returning, He called on his sweetheart, with love he was burning, He wanted some favours, says she, "Not so free," Unless you reveal your famed secrets to me."

He used all his efforts to raise the young elf, But found he required much raising himself; The task was beyond him. Oh! shame and disaster, He broke down in his charge, and she became master.

"Agreed - 'tis a bargain - you must be prepared, Your legs well exposed, your bosom all bared." Then hoodwinked and silent, says she, "I'll be mum, In despite of the poker you'll clap on my bum."

Exhausted and faint, still no rest could betide him, For she like a glutton soon mounted astride him, "From refreshment to labour," says she, "let us march. Says he, "You're exalted - you are now royal arch."

To a chamber convenient his fair charge he bore, Placed her in due form, having closed tight the door, Then presented the point of his sharp Instrumentis, And the Lady was soon made an "entered apprentice."

In her zeal for true knowledge, no labour, no shirking, His jewels and furniture constantly working, By night and by day, in the light or the dark, With pleasure her lover she guides to the mark.


The Masonic Encyclopaedia The Letter ‘S’

Secrecy From Se, apart, and cernere, separate, the Latins had secretum, suggesting something separated from other things, apart from com-mon kndwledge, hidden, covered, isolated, hence “secrecy.” There is a fundamental difference between “secret” and “hidden,” far whereas the latter may mean that nobody knows where a thing is, nothing can be secret e without at least one person knowing it. The secrets of Freemasonry are known to all Masons, therefore are not hidden; they are secrets only in the sense that they are not known to profanes. A similar word is “occult,” which means a thing naturally secret, one, as it were, that secretes itself, so that few can know about it. See also the paragraphs on “clandestine” and “mystery” in the preceding pages. There is also another less familiar word in Masonry meaning hidden, covered up, concealed, secret; it is pronounced “hail” but is spelled “hele.”

Sign This comes from the Latin signum, a word which appears in a dozen or more English words, as signature, signet, signify, consign, countersign, resign, etc. Where a seal is used principally on documents and for the purpose of showing them to be official, sign is used much more variously and widely; it is some kind of gesture, device, mark, or design which indicates something, or points to something, and which often has a meaning known only to the initiated. Masonic signs are gestures that


convey a meaning which only Masons understand, and which most frequently are used for purposes of recognition.

Speculative The Latin specere meant to see, to look about; specula was a watchtower, so called because from it one could look about over a wide territory. It came to be used metaphorically of the mental habit of noting all the aspects of a subject; also, as applied to theo-retical knowledge as opposed to practical skill. “Speculative Masonry” was knowledge of the science, or theory, of building; “Operative Masonry,” trained skill in putting that knowledge into practice. ‘When Operative Masonry was dropped out of the Craft in the eighteenth century, only the speculative ele-ments remained and these became the basis of our present Fraternity. It is for this reason that we continue to describe it as Speculative Masonry. The word has nothing to do with philosophical speculation, or with theorizing merely for its own sake.

Sublime Sublimis, in Latin, referred to something high, lofty, exalted, like a city set on top of a hill, or an eagle’s nest atop some lonely crag. It refers to that which is eminent, of superlative degree, moral grandeur, spiritual exaltation. Inasmuch as the Third Degree is at the top of the system of Ancient Craft Masonry, it is known as “The Sublime Degree.

Next Month the Letter ‘T’.

"Of course he was! He's always been one!" "Then your course is clear. You should prefer charges against him for unMasonic conduct and perjury, and have him thrown out of the fraternity." "But-but why should I do it? Smithkins never did me any harm!" "Oh, yes, he did! If an atheist lied to gain admittance to the Masonic fraternity, he injured Masonry and injured all Masons, and you are a Mason. So he injured you." "But, why must I do it? You do it I You know so much more about such things than I do!" answered the New Brother.

Atheist and Agnostic I have had a shock!" announced the New Brother, sitting beside the Old Tiler. "Shall I send for a doctor?" asked the Old Tiler. "No, a minister," countered the New Brother. "I just met Smithkins in the lodge. He's a member and I never knew it." "If you like Smithkins, that must have been a pleasant shock," answered the Old Tiler. "Oh, I like him all right. But it was unpleasant to find him a member of the lodge. Smithkins is an atheist! He can't be a real Mason." "Oh! So Smithkins is an atheist. Was he an atheist when he signed his application?"


"Oh, thank you!" smiled the Old Tiler. "But I know nothing about Smithkins being an atheist. I never met an atheist. I don't know what one looks like. And if Smithkins is an atheist, then an atheist looks and acts just like a theist. Where are his horns and his tail?" "Oh, don't make fun! This is serious! How can we allow an atheist to continue in membership of our lodge?" "I don't think we can!" comforted the Old Tiler. "But how can you prove Smithkins to be an atheist? He must have signed his statement that he believed in God when he joined the lodge. Atheism is a matter of belief or non-belief; it isn't a thing you can prove if he chooses to deny it." "I have heard him say he doesn't believe in the divinity (f Christ!" "Oh! Is that what made you call him an atheist? Many thousand Masons don't believe in the divinity of Christ; some are in this lodge. Jews do not; the

Chinese do not; Mohammedans do not, but that doesn't mean they don't believe in God." "But I have heard him say he doesn't believe in the God of the church." "There is a conception of God in several churches in which I don't believe, either I" retorted the Old Tiler. "The God in whom I put my trust is not a vengeful God, swayed by passion or prejudice. The God in whom many good people believe is a terrible God, who gets angry and is revengeful and plans horrible torments for those who do not please Him. Because I don't put my faith in that particular idea of God doesn't mean I don't believe in God. And the people who believe in the Deity as pictured by Calvin and Luther and the Puritans may think my conception of Deity is all wrong, but that doesn't make them call me an atheist. "The atheist is a curiosity. The very fact that a man says, 'I don't believe in God,' shows that he does. Where does he get his conception of the God he denies? The only real atheist is the man who never heard of God." "Maybe Smithkins isn't an atheist, but he is an agnostic. He doesn't know what he believes!" defended the New Mason. "That is different!" smiled the Old Tiler. "The agnostic is a mentally lazy person without enough energy to formulate a conception of Deity. The agnostic isn't satisfied with the God of Moses, or the God of Calvin, or the God of Luther, or the God of the Jews, or the God of Jesus Christ. He wants his own little God, made according to a formula which suits his particular kind of ego. But when he tries to make such a god he runs into so


many contradictions that he gives it up and solves the problem by saying, 'I don't know what I believe!' Because he is then in a class by himself he gradually evolves a queer sort of pride in the negation; he is 'different' from' his fellows, and therefore, 'superior.' But it's just a pose; let his child be desperately ill or he be in danger of drowning, and you'll hear him. Yes, and the 'atheist,' too! . . . cry to God for help. "Luckily for poor impotent humanity the Supreme Architect is a merciful God who hears the cries of His children in distress whether they are simple men you know and like, or strange-minded men like Smithkins, who distress us with their lack of understanding." "Then you don't think Smithkins is a menace to the lodge because he is an . . . because he believes . . . differently from you and me?" "I do not!" smiled the Old Tiler. "I know Smithkins pretty well. He doesn't lie so he must have some belief, or he wouldn't be a Mason. It doesn't concern us, or the lodge, or Masonry, what his belief is, so it is sincere. It takes all sorts of people to make a world, and if we all thought alike . . ." "Why, then," interrupted the New Brother, "there would be no use for Old Tilers and their talks to the ignorant!" "That would be terrible, wouldn't it?" agreed the Old Tiler, as he rose to answer knocks from within. This is the fourth article in this regular feature, ‘The Old Tiler Talks,’ each month we will publish in the newsletter one of these interesting and informative pieces by Carl Claudy

Famous Freemasons Kit Carson

Christopher "Kit" Carson (1809-1868) One of America's most famous plainsmen, Indian scouts, guide, trapper and soldier. b. Dec. 24, 1809 in Madison Co., Ky. While an infant, his parents moved to Howard Co., Mo. which was then a wilderness. At the age of 15 he was apprenticed to a saddler, but ran away after two years (in 1826) to join a party of hunters in Santa Fe, N.M. His employer advertised in the Missouri Intelligencer, offering one cent reward for his return. For eight years he lived the life of a plains trapper and was then appointed hunter for the garrison at Bent's Fort, where he remained eight more years. Carson was closely associated with Charles Bent q.v. and married Josefa Jaramillo, sister of Bent's wife. Next he served as guide for General John C. Fremont q.v., "The


Pathfinder," on his first expedition—and later others, including the famous one to California in 1843-44. In 1851 he settled down to ranching, 50 miles east of Taos. In 1853, he drove 6,500 head of sheep over the mountains to Calif.—a hazardous undertaking at that time, and on his return to Taos, was appointed Indian agent. He was perhaps better known among the western Indians than any other white man. He knew their habits, customs; understood their mode of warfare; and spoke their language as a mother tongue. Under this appointment, he was largely instrumental in bringing about the treaties between the Indians and the U.S. At the advent of the Civil War he was made colonel of a New Mexico regiment and later breveted brigadiergeneral for his achievements. After the war, he returned to his appointment as Indian agent. Unlike most frontiersmen, he was modest almost to the point of bashfulness. He received his degrees in Montezuma Lodge No. 109 (then under Missouri charter): EA March 29, 1854, FC June 17, 1854; MM Dec. 26, 1854. When Bent Lodge No. 204 (named after his friend) was chartered by Missouri in Taos on Dec. 15, 1859, Carson demitted to it on April 30, 1860 and became its first junior warden. However circumstances forced the lodge to surrender its charter in 1864 and in 1865 Carson again affiliated with his mother lodge (Montezuma) and remained a member until his death on May 24, 1868. Carson City, Nev. is named for him, as is Carson Lodge No. 1, Nevada. Denslow’s 10,000 Famous Freemasons

A SHORT HISTORY OF THE LODGE OF MELROSE ST.JOHN NO. 1² (bis) We do not know exactly how old the Melrose Lodge is, but a wooden plaque just inside the entrance to the Lodge bears the Masons' Coat of Arms with the date 1136. Above the Coat of Arms are the words "In deo est omnes fides" and below "John Murdo 1st Grand Master of St Johns Lodge Melrose". Other written evidence to support a claim that the Lodge has been in existence since 1136 is to be found in (a). The Master Mason Diploma issued around 1872 and used by Lodges which were affiliated to the Melrose Lodge and which contained the words "....Master Mason in the Lodge holding of the ancient St Johns Lodge of Melrose AD 1136 as appears from Authentic Documents in the hands of the Master and Office Bearers of the said Lodge....", (b). on the cover of a leather bound volume of "The Textbook of Freemasonry" published in 1874 which is embossed with the words "St Johns Lodge Melrose AD 1136" and (c). a copy of "Smith on Freemasonry" dated 1785 bearing on the flyleaf the words "The Property of the Lodge "St John" Melrose 1136". The earliest minute book extant covers a period from 1674 to 1792 and consists of 285 pages. The entries, however, do not occur in strict chronological order, for example, the entry of the earliest date (28 December 1674) is written on page 4, while the latest (28 December 1792) appears on page 232. The book contains many entries of continuing interest, for example, an important entry


made in December 1684 relates to the provision, for the use of members of the Lodge, of a loft and seat in the parish church which at the time was located in the Nave of Melrose Abbey. An amusing entry made on 27 December 1690 reads "is votted that evrie meason that takes the plase in the kirk befor his elder broyr is a grait ase". The Lodge Minutes are intact from 1674 to the present day. In the early days, the meeting place of the Lodge was located in the nearby village of Newstead. The building, long since demolished, was the home of the Mein family and appears to have been built in 1613 for there was engraved on a lintel of the house the initials "RM" followed by that date together with the letter "M" and a representation of a chisel and a mallet. A Peter de Mein was involved in the building of Melrose Abbey. It has been suggested that he was the founder of the Melrose Lodge, but there is no direct evidence of this. There is evidence, however, that members of the Mein family were active members of the Lodge over a long number of years. A tombstone in the family burial ground in the Abbey bears the inscription " Heir lyis Androv Mein Meayson in Nevsteid.......". He Died in 1624 aged 63. A Historical Sketch of the Lodge written in 1912 states that the Newstead house was well adapted for Lodge use "being masonically correct to the compass" A painting of the old house done by William Heatlie and finished by Tom Scott 1n 1891 following Heatlie's death hangs in the Lodge today. In 1743, the meeting place of the Lodge was moved from Newstead to hired

rooms in Melrose and these rooms were used until 1791 when the Lodge's own premises were acquired. In 1810, the parish church was moved from the Abbey to a new building on the Weirhill and application was made for seats in the new church so that Masons might sit together. This was granted, and on 23 January 1811 the brethren, having carefully examined the gallery in the old church, agreed that it should be taken down and the wood used to line the walls of the Lodge room and make shutters for the outside of the windows. It is possible that the plaque inside the entrance to the Lodge came from this gallery, but there is no clear proof of this. A minute of 23 January 1802 states "resolved that a painting of the Arms of Masonry be done upon a board or canvas about 2ft square". The minute does not state whether the painting was to be put up in the lodge or in the gallery, nor is there any other reference to it. There seems little doubt, however, that the plaque now in the Lodge is that which was commissioned in 1802. An event peculiar to the Melrose Lodge takes place each year in December on St John's Day. This is the Mason's Walk. Brethren assemble at the George and Abbotsford Hotel after the Annual General Meeting and walk in procession, preceded by a band and carrying torches, up the High Street to the Market Cross round which they perambulate three times before making their way to the Abbey where a short ceremony includes an oration. The brethren then return to the Lodge via Buccleuch Street and High Street. The walk is of very long standing, The earliest reference to it being contained


in a minute dated 27 December 1745 when it was agreed that all members should attend the Grand Master on St John's Day "to walk in procession from their meeting place to their Generall place of Randezvouz". Unfortunately, this minute fails to establish when the walk was first held. The last few words create the impression that the brethren were already in the habit of processing to a place away from the Lodge premises on St John's Day and that place could well have been the Abbey. Another reference (among many) to St John's Day is notable in that the brethren of the Lodge Benevolence formed in Melrose by French prisoners taken during the Napoleonic Wars joined in the procession in 1813. From 1939 to 1945 the Masons' Walk was held in the afternoon. No oration was given, no band was in attendance and no torches were carried. As with most other activities, the walk resumed its earlier form with the return to peacetime conditions. Although the Grand Lodge of Scotland was formed in 1736, the first reference to it in the minute books of the Melrose Lodge appeared in 1787. From then on, several attempts were made to get the Lodge to affiliate to Grand Lodge without success and it was not until 1891 that a union was effected. On the evening of 25 February 1891, a Commission from Grand Lodge appeared in the Lodge Room for the purpose of confirming the union. Among the conditions of the union was one which stated that "In consideration of the documentary evidence of the antiquity of this Lodge, that the position of No. 1² (No. 1 bis) be assigned to it on the Roll of Grand Lodge".

Book Review ……. The Bruce – King of Scots

‘The Bruce – King of Scots is available from Masonic Publishing at this link. To celebrate the 700th Anniversary of the Enthronement of Robert the Bruce, King of Scots - Masonic Publishing is delighted to offer this unique publication which is a personal view by Andrew Bruce, Lord Elgin 11th Earl of Elgin and 15th Earl of Kincardine SOLD IN AID OF THE ROYAL ORDER SPECIAL CAUSES FUND “The reader looking for a deeply-researched, large, academic tome, should perhaps look elsewhere. This is a very brief- though interesting, personal overview of the Scottish King by a family member; which though largely positive, does not overlook the Kings human failings. The book itself is beautifully produced with colour illustrations and a number of appendices including the Declaration of Arbroath. Definitely worth adding to your historical book collection.” review by Kenneth Jack.

Price £12.00 Book Reviews……. Circle publications and Masonic Publishing produce a wide range of Masonic Books, each month we will include a book review page of some of the books available from them.


The Adventures of Billy! The Lodge Goat

Who’s there?

By SRA76 Web comics

Knock! Knock! Knock!

Manny! Manny who?

Manny are called! But few are chosen!

© SRA76 - 2010/3

Until next month, Keep the faith! The Editor.



The monthly masonic magazine of Lodge Stirling Royal Arch No.76 Scotland