Proposed Resolution No. 8

Medina Masonic Temple Company Stock

Resolved, that all shares of stock of the Medina Masonic Temple Company owned by Medina Lodge No. 58 F&AM shall be voted by the Worshipful Master of Medina Lodge No. 58 F&AM, or his designee (based on the outcome of a vote of the members in good standing of Medina Lodge, who shall have the right to vote, in person only, at the Annual Lodge meeting, or any other meeting called for such purpose), at the annual shareholders meeting, or any other shareholders meeting called for such purpose and in accordance with Chapter 9 of the By-Laws of the Grand Lodge of F&AM of Ohio.

Be it further resolved, that this resolution be printed in the by-laws of the lodge immediately following resolution no. 7.

Proposed Resolution No. 9

Medina Masonic Temple Company Trustees

Resolved, that on the day of the Annual Meeting of Medina Lodge, or any other meeting called for such purpose, the members present shall recommend for election the required number of trustees of the Medina Masonic Temple Company, by the following procedure:

(a) Each member shall, by a single written ballot, vote for each of the required number of trustees. (For example, if three trustees must be elected then each member shall write three, and only three, names on his ballot.)

(b) Individual ballots bearing a name repeated two or more times, or containing more names than required, shall be declared null and void.

(c) The members receiving the greatest number of votes will be nominated for election at the Annual Meeting of the Shareholders of the Temple Company.

(d) Only a member of Medina Lodge No. 58 may be recommended to hold the office of Trustee of the Temple Company, with the additional proviso that at least two of the trustees, serving at any time, must be Past Masters.

(e) At the Annual Meeting of the Shareholders of the Temple Company, the Worshipful Master, or his designee, shall vote each share of the Temple Company held by Medina Lodge in favor of the trustees chosen by the Lodge under this procedure.

Be it further resolved, that this resolution be printed in the by-laws of the lodge immediately following resolution no. 8.

CALENDAR OF EVENTS

Stated Meetings
Thursday, April 8th, 7:30 p.m.
Thursday, April 22nd, 7:30 p.m.
Thursday, May 13th, 7:30 p.m.
Thursday, May 27th, 7:30 p.m.

Special Meeting
Thursday April 15th, 7:00 p.m., Entered Apprentice Degree

SPECIAL EVENTS

Saturday Morning Breakfasts
April 24th, 9:00 a.m. to 11:00 a.m.
May 22nd, 9:00 a.m. to 11:00 a.m.
Medina Masonic Temple Dining Hall

ON Knowing Names
By Carl H. Claudy

I've been watching you for half an hour and you haven't missed calling a single Brother by his name," said the New Brother to the Old Tiler. "How do you do it?"

"How do I remember names? Why, that's my business. As tiler, I am supposed to know all the brethren of this lodge. I get paid for being a tiler. If I didn't know my job I would certainly be taking money under false pretenses."

"I don't mean so much how do you remember names," answered the New Brother, "as how did you learn them? I have been a member of this lodge for nearly a year. And I guess I must know all of a dozen men by name. How do you do it?"

"How do you not do it?" countered the Old Tiler. "Don't you ever know any one by name in any organization you belong to?"

"Well, er— I ——"

"I visited in one lodge once," interrupted the Old Tiler, "where they used the scheme which is a part of Rotary, Kiwanis, Lion, Civitan, and Optimists clubs. The Master started a sort of automatic roll call, in which each brother in turn stood up, gave his name and address and business and sat down again. It smacked a little of the commercial to me; the business giving didn't sit very well. To hear a chap get up and say, 'My name is Bill Jones, agent for the Speedemup car, in business at 1576 Main Street,' may be very informing to the brother who doesn't know it, but it seems a little like advertising. However, I presume the scheme worked; everyone in that lodge got to know everyone else by name in time.

"In another lodge I know of, every brother wears a name plate. It is a big, round, celluloid affair, and has his name printed on it in big letters. The tiler, poor chap, has charge of a big rack and is supposed to see that every brother entering the room has his button on and that none go away wearing it when the lodge is over. This, too, is a scheme which works; you can go up to a brother and read his name and call him by it, and probably remember it next time.

"But none of these ideas ever seem so good to me as the thing they are supposed to be short cuts to. Ready-made brotherhood is the dream of the professional Mason; ready-made acquaintance is the thing he strives for with his announcements and his celluloid buttons.

"As a matter of fact, I don't regard the use of a name as at all essential. It is pleasant to be called by name and nice to be able to remember names. But a name, after all, is an artificial distinction, conferred on us by our parents, a minister and society, as a matter of convenience. Someone has said that a rose smells just as sweet if you call it a sunflower, and a man is just the same if you call him Jim or Jones. Not very long ago a man came up to me on the street and said, 'I don't know your name but I know you are tiler of my lodge. My uncle down in the country has just sent me a crate of strawberries. I can't use 'em all and I'd like to have you have some. Will you write your name and address on a card so I can send them?'

"Now, if he had known my name he could have sent them without asking for the card. But would they have tasted any better? I had a little warm feeling at my heart; my brother had remembered my face and who I was, and wanted me to share in his good luck; that he didn't know my name didn't seem to matter to me. He knew me.

"It's a fine and friendly thing, calling a man by his name. We are all more or less egocentric. (I heard Doc Palmer use that word and he tells me it means that we revolve about ourselves.) And when people remember our names we think we must have made an impression on them, which tickles our vanity. There are half a dozen members in this lodge who come only once a year. I always call them by name and they always swell up like a poisened pup. But they wouldn't if they knew my system. One of them has unusually prominent ears; so has a jackass. A jackass eats thistles. This man's name is Nettleton. Another chap has a nose that looks as if it grew on a Brobdingnagian face. His name is Beekman. Now it's no trick to remember them, but I don't remember them because of any impression they have made on me except a physical one of ugliness. I remember your name as an earnest young brother trying to learn. I remember the past masters by remembering their services. I know John and Jim and George and Elly and Harry and Joe and Frank and the rest because I know the men, know what they do, how they do it, what they stand for in the lodge and in Masonry; in other words, it's the brother I know first, and in my mind I tack a name to him. Merely to remember a name, and tack a face to it is the trick accomplished by the celluloid button, the automatic roll call, in fact, by all schemes to get men to know each other by name with the idea that the name and not the man and his personality is the important thing.

"You tell me you have been here nearly a year and know a dozen men by name. If you know a hundred by sight so you can speak to them when you see them, you have done something much more important than merely filling your memory with names. But if you know only your dozen by sight and name, and no others either by sight or name, then I say there is something the matter with the way you sit in lodge, something the matter with your idea of fellowship.

"A lodge is a place where brothers can learn to know each other; if they can learn each other's names in the process, well and good; indeed, fine and dandy. But if they can learn to know each other as men, as brothers, as friendly faces, as real human beings, then it does not make much difference in the long run whether they have good or poor memories for names.

"Our Master to-day is a fine man, a lovable man. Every dog he meets on the street wags his tail and speaks to him; and he speaks to them all. But I doubt if he knows their names. He has a poor memory for names, yet he never forgets a face. I know names and faces because it's my job, but I'd make a poor Master. Get me, boy?"

"I get you but I'm not so sure about your being a poor Master!"

"Well, I am. Don't confuse a good Mason, a good man and a good Master. I try to be the first, anyhow."

The Ruffians
Coil's Masonic Encyclopedia

A great deal has been written about the identity and names of the Ruffians and, as often occurs, some have attempted to trace them to abstruse and remote sources, whereas their origin is probably much simpler. It was the invariable habit of those who believed in the Hebraic origin of Freemasonry to seek the root of every unusual term found in Freemasonry in the ancient Hebrew language. This led to absurdities. Some assumed that Freemasonry was the outgrowth of a political plot, first to get the Stuart Kings out of England, then, to get them back and, finally, to keep the House of Hanover on the throne. The consequences of that were, among others, to trace names to prominent personages of the 16th and 17th centuries. Other writers sought to trace names back to the Ancient Mysteries. All of this took place before the history of Freemasonry was known or published. Actual Masonic documents were neglected and writers sought to find the origin of the Craft everywhere but in its own records, which were at that time the Gothic Constitutions and the minutes of lodges in Scotland. All of the Gothic Constitutions, in explaining the history Geometry or Masonry, relate that it was one of Seven Sciences (not Arts) which had been founded by the three sons and daughter of Lamech, who lived before the Flood and who, by his first wife, Adah begat Jabel and Jubal, and by his second wife, Zillah he begat Tubal and a daughter, Naamah, who, respectively invented smithing and weaving. That these were the sources of the names for the Fellow Crafts who became Ruffians is hardly open to doubt. To those who object that the four children of Lamech lived centuries before the time of Solomon it is sufficient to say that such anachronism was no hurdle for a ritualist and not much obstacle for early Masonic historians.