The language question so far had been between the Demotike and the Katharevousa. The leaders of our communities were themselves educated in the higher institutions of their respective towns in the Katharevousa. Being unable to understand the Demotike, they have decided in favor of the Katharevousa, and have adopted it in the schools and communities. The Katharevousa has for them a higher cultural value than the Demotike.

The language question then, taking its natural evolutionary course, turns between the above two tongues and the English. Then comes the Ahepa and gives a clevor and scientific death blow to both Greek languages in deciding in favor of the English. In this case again the English includes the greatest master-pieces of the human mind, next to the Ancient Greek.

Notwithstanding the above criticism, the Ahepa has acted wisely and has applied a great spciological law which stands behind her action. She came with a violent and swift blow to tell the world that she is modern; to tell the world that she understands the laws of natural Evolution and 2social process. I believe that in so doing she acted unconsciously, but many great laws have been revealed by our unconscious actions.

The attack, therefore, of the Greek paper was unjustifiable, unscientific, and superficial; for they acted in a moment of overwhelming patriotic sentiment, while the facts we shall discuss here will prove, that Ahepa's cold-blooded decision was more thoughtful and nearer to the findings of anthropological and sociological research.

Language does not matter. Many an Ahepan goes through life without using more than three hundred words. Why bother about language and words? The Ahepa has a mission to carry out; whether it be carried out in Greek, in English, or in the Basque tongue, is immaterial. If the English language is better understood by her members, let the English be the carrier of that mission. If the Masonic Order will adopt the Mayan or the Polynesian tongue, it will not change its mission.

The above argument seems to me to be the process of thought which led to the famous decision by Ahepa at Kansas City. The attact of the newspapers, therefore, is unjustifiable. The Ahepans may claim to be better Greeks 3than the heads of the newspapers, and maybe they are. But it seems to me that they have not as yet directed their energy into proper channels. They may do it as soon as they understand the history of the Greek race.

Now let us come to the Sons of Pericles. They, too, unlike our ancestors, and like the rest of us, are made of clay, that is, matter which is constantly in a state of change. They do not seem to have inherited any power to endure forever, and they will, therefore, follow the line of least resistance. What language will they talk?

The chapters which the Ahepan may build will be transformed, following the Law of Transformation, into some sort of YMCA's in which the Sons of Pericles, true Athenians that they are, will bathe their youthful and handsome bodies and exercise their muscles. Where will they exercise their minds? In the higher institutions, of course. The boys, (those who are old enough). will occasionally remember, that once upon a time there was an Ahepa, and one man whom they called Supreme so and so and another man whom they called the Captain of the Guards. It will be a 4burden to their memory, if they happen to have other important things to remember.

Ahepa is not in a position to instill in them American ideals, after the naive fashion Mr. Alfarge outlines in a recent issue of the Ahepa magazine, because such ideals are learned in higher institutions and not in clubs. Ahepa is aware of this.

Every step that Ahepa takes, is taken in full awareness of, and in response to, some sociological law. While Greek newspapers simply talk and express opinions, the Ahepa is their superior in that she is, after all, more scientific and less patriotic.