October-November, 1948
Contents
AMERICAN MASONRY IN THE FRENCH PACIFIC IN 1942 STUART PIPER DOBBS, M.P.S.
WAS ALBERT PIKE A ROSICRUCIAN? IN MEMORY OF CHARLES CLYDE HUNT, F.P.S.
HOW FREEMASONRY WORKS MASONIC NEWS FROM THE FAR EAST
THE PHILALETHES SOCIETY NEWS NEWS FROM FOREIGN LANDS
Biographical Sketch of Jonathan Drake Stevenson SEED TIME AND HARVEST
AMERICAN MASONRY IN THE FRENCH PACIFIC IN 1942 -1945
By Fernand Duriez, in "La Chuine d’Union," Paris, May 1948
(Translated from the French by Leo Fischer, F.P.S.)
AS EVERYONE doubtless knows, the American troops "occupied" during the early part of 1942 most of the French islands of the South-West Pacific: New Caledonia, the New Hebrides, the Society Islands, and Wallis and Futuna Islands. This "occupation" was, of course, effected in the most pacific and friendly manner. All these islands, which had joined Free France since the Armistice of 1940, received the G.l. as one must receive allies. Was not this "occupation" the best guaranty to avoid a Japanese invasions the rising tide of which had already overwhelmed a number of the islands of Oceania?
I will relate here, simply and sincerely, some recollections of my fraternal collaboration with out American Brethren in the most important of the French possessions in the Pacific, New Caledonia.
Shortly after their arrival at Noumea, our American Brethren organized under difficult local conditions. The only French lodge, Union Caledonniene Lodge, of the Grand Orient of France, Orient of Noumea, had been inactive since the Armistice of 1940, and circumstances did not allow its return to activity. After trying in vain to help to "reawaken" the French Lodge, our American Brethren created in Noumea several Masonic Clubs. The South Pacific Masonic Club, the De Molay Club, and a club of Sojourners were the principal of these organizations.
I shall speak especially of the club first named, which I joined in 1944.
The South Pacific Masonic Club was open to all Masons, service men as well as civilians, regardless of jurisdiction. To join, Masons were of course obliged to prove that they were members of the Fraternity; but non-Masons were admitted as visitors to certain gatherings, provided they were accompanied by a Mason. The Club met twice a month, from 7 P.M. and 9 P.M., in a hall rented from a public movie house, at which the meetings were to be held under conditions of privacy. The members of the Club, which at one time totaled seven hundred, all belonged to American Lodges in the several States of the Union or to British Masonry (Australia and New Zealand). Occasionally there were visiting Brethren, soldiers or sailors, who belonged to other races, Filipinos and Chinese, for instance. French Masonry, on the other hand, was poorly represented; if I remember rightly, we had only three regular visitors. It is true that the work of the Club was all in English and our French Brethren who did not know that language could not very well participate in it.
Following the Anglo-Saxon tradition, the of officers of the Club were: a president (chairman), a vice-president, a secretary, a treasurer, and a chaplain. It was the special duty of the latter, at the opening and closing of the work, to pronounce the ritualistic prayer or invocation to the Grand Architect of the Universe. Sometimes a protestant chaplain . . . they are numerous in Anglo-Saxon Masonry . . . was designed for that. The treasurer's duty was to collect the money required for the upkeep of the material of the club. The President used his gavel at the opening and closing of each meeting. The "Committee" was elected by a show of hands at the close of each quarter, and the President was either a commissioned or a non-commissioned officer, in accordance with democratic and Masonic traditions.
At the opening of a meeting, the President first used his gavel to obtain silence and make all the Brethren present rise. Then he called for the National Colors. One of the American Brethren presented the United States flag, while a British Brother presented the English flag. The French flag always occupied a good place on the side of the stage. Next followed a few remarks on the Mason's duty towards his country, after which the President invited the Chaplain to pronounce the ritualistic invocation, to which all Brethren listened standing. Thereupon, at the sound of the President's gavel, all sat down. The Secretary was next requested to read the minutes of the preceding meeting, then the Treasurer rendered his report on the finances of the Club. Next followed the work, properly speaking.
Of course, this Club not being a Lodge, there was never any question of ritualistic matters. But everything appertaining to Masonry, directly or indirectly could be discussed there. Thus I heard on a certain evening a talk, remarkably well prepared, regarding the dangers represented to Masonry by the present propaganda of the Vatican in the United States. The speaker was a protestant minister, Chaplain Captain H., an excellent Mason. On another occasion I listened to a well-prepared long lecture on the organization of the American supply service, pronounced by an American lieutenant-colonel who, if I remember correctly, belonged to the higher degrees. Other talks had for their subject the organization of the naval engineering service, the life on board of a submarine, the lives of certain illustrious American Masons, such as Brother George Washington, the heroic conduct of certain members of the Medical Corps, etc. All this shows that the lectures could cover the widest range of subjects at the choice of the various speakers who had the gift of discussing the same.
I, myself, was several times called upon to speak by my American Brethren. I thus made a talk on the former French penal institution in New Caledonia. This particular subject was of interest to many of the Americans and was for that reason well received. Also, having translated into English an article by Brother Gloton regarding the necessity of a reconciliation between Latin and Anglo-Saxon Masonry, I profited by the same by demonstrating, on another evening, that we French Masons are as good and legitimate as any others.
When the business listed on the program had been transacted, the President invited each of the Brethren present to rise and give his own name and that of the Lodge to which he belonged. This "Masonic" roll call, as one might call it, was made first in alphabetical order, by the States of the Union represented, and then by the countries represented at the meeting. The result of this was that the several Brethren became acquainted with each other, and at the close of the work small groups of Brethren hailing from the same region would gather. Before closing the meeting, the President would invite the Chaplain to pronounce the ritualistic benediction.
It frequently happened that after labor all the Brethren present united in short fraternal banquets. On certain evenings entertainments were also held. Moving pictures were occasionally shown, or a small group of musical Brethren would render a few selections, instrumental or vocal. The entertainment provided was of the most varied kind, and I have attended very good exhibitions of hypnotism and prestidigitation.
Each club member was given a small membership card and a diploma showing his activity. This certificate, known as a "scroll," has a certain artistic value, and I kept both the card and the scroll among my most treasured souvenirs.
The Club functioned quite regularly until the close of 1945; then, after the Japanese defeat, the American and British troops left New Caledonia, and the day came when the last President of the Club, my excellent friend Brother Edwards, to whom I hereby pay homage, had to pronounce it dissolved at the close of the year 1945.
Before closing, I must say a few words regarding other American Masonic societies in New Caledonia. The De Molay Club included, besides authentic Masons, a number of young sympathizers, just like our Luftons. The name they chose is none other than that of the famous Templar, Jacques de Moley, whist explains everything. The Sojourners Club is something in the nature of a military lodge, but is restricted to officers. I have not had an opportunity to inform myself personally on this subject and prefer to confine myself to these remarks. Our Brethren know, besides, that American Masonic and semi-Masonic organizations are both numerous and varied in the United States.
What shall I say in conclusion? My relations with our American Brethren have been of the greatest moral and intellectual benefit to me, at a time when I, a French Mason, was dormant due to the force of circumstances. That is already a great deal. And I hope, moreover, that I have done all I could to counteract certain prejudices or false notions regarding our French Masonry.
After all, does one not create esteem for it by making our Anglo-Saxon Brethren better acquainted with it?
----o----
We recognize this year as 1948; the Mohammedans call it 1366; the Jews, 5709; the Japanese, 2607, and the Byzantine calendar says it is 7456. The chances really are that it is about 1,000,000,000.
----o----
Born at Beatrice, Nebraska, on July 26, 1887, Brother Stuart P. Dobbs, whose portrait appears on the cover page of this issue, is an attorney and counsellor at law by profession, a Freemason, and a politician by avocation.
He attended Nebraska High School and received his B.A. and LI.B. degrees from the University of Nebraska. Before taking up the practice of law he was a reporter and newspaper editor. After moving to Utah he ran for Attorney General in 1920. Two years later he became Democratic Chairman of the First Congressional District of Utah and, in 1940, a member of the Democratic National Committee.
He saw the light of Freemasonry in 1910 in Lancaster Lodge No. 54, A. F. & A. M., Lincoln, Nebraska, and in 1917 affiliated with Weber Lodge No. 6, F. & A. M., Ogden, Utah, serving it in 1925 as the Wor. Master.
Brother Dobbs has been active in Capitular and Cryptic Freemasonry; is a 33rd degree Mason in Utah Consistory, A. A. Scottish Rite; member of Bonneville Conclave, Red Cross of Constantine; Past Grand Master of the Grand Lodge of Utah; Past High Priest of Ogden Chapter No. 2, R.A.M.; Grand Principal Sojourner, Grand Chapter of Utah, Past Venerable Master, Jordan Lodge of Perfection, Past Master of Kadosh, Utah Consistory; a Knight Templar, and a member of El Kalah Temple, A.A.O.N.M.S.
He is a Past President of the Utah League Building & Loan Association, and as such, a member of the Executive committee of the United States league of Building & Loan Associations. He is the President of the Aluminum Potash Company of America, and the Sandburg Petroleum Company of Utah; a Director of the First Federal Savings & Loan Association of Utah, and a member of the Utah Sesquicentennial Commission.
Active in many lines of endeavor and applying the Masonic tenets therein, we are pleased, indeed to prevent Brother Dobbs to the membership of the Philalethes Society.
L.E.W.
----o----
Williamsburg Lodge No. 6, A.F. & A.M., of Williamsburg, Virginia, where so many happenings of historic interest may be recalled, was chartered in 1773, though it had been in existence prior to that date. It preserves many relics of the early days when this country first began the struggle for an existence independent of England. Among these is a chair, embellished with Masonic emblems, also an old Treasurer's book dating from 1773 to 1786 which gives information concerning the fees in those days. Among the notable members of this lodge was Hon. Peyton Randolph, the first president of the Continental Congress and Provincial Grand Master of Masons in Virginia; James Monroe; James Madison; John Blair, and St. George Tucker.
----o----
Blasco Ibanex, the author of "The Four Horsemen of the Apocalypse,"
was an enthusiastic Freemason.
----o----
WAS ALBERT PIKE A ROSICRUCIAN?
By Arthur C. Parker, F.P.S., Naples, New York
THE roots of Freemasonry run deep and the chromosomes of its remote ancestors still affect Masonic thinking. This is apparent in the frequent linking of the fraternity with the mysticism of the past and its one-time assumed alliance with archaic cults.
It is true that the philosophy and ritualism of Freemasonry are old and are the blended result of the thinking of many devout minds. We must use care, however, in tracing the roots of the Order to the tangled masses of other roots with which it may have intertwined. First of all we must admit that Freemasonry evolved from an operative society of builders and that it grew to its maturity during a period when men marveled and philosophized. During the seventeenth century as Europe awakened from its dark ages, thinkers everywhere tried to find the great panaceas the 'philosophers’ stone that should touch the great questions confronting the human race and answer its inquiries. Masonic thinking was not untouched by such influences.
An example is the attempt of the author of "Allgemeine und General-Reformation der ganzen weiten Welt. Beneden der Fama Fraternitatis des Loeblichen Ordeans des Rosenkreuzes an alle Gelehrte and Haeupter Europa geschrieben," Cassel, 1614. By 1652 an English translation by Thomas Vaughn had appeared under the title "Fame and Confessions of Rosie-Cross." It is possible that the basic work was from the mind of John Valentine Andrea. The purport of this work was to relate the story of Christian Rosenkreuz, a character known to be fictitious, and to attribute to him the founding of a Society of Rosicrucians. Actual existence of such an Organization is as improbable as its assumed founder, but the legend gave the author of the work cited an opportunity to expound an occult theme.
The tradition came down through the years, and when mystic orders of philosophers, alchemists and pure lovers of fraternal association were being organized on the continent as well as in England, the romance and mysticism of the past brought about revivals of older and generally moribund societies.
Andrea called the fraternity imputed to Rosenkreuz the Fraternity of the Rosy Cross. It was thought by revivalists that the connotation of the name was that of the Christian cross and the rose, and out of this association of ideas (but not contact with Rosicrucianism) may have come the Rose Croix of the Masonic system of Ancient Accepted Scottish Rite. Whether this be true or not the prevailing idea that lingered through the Eighteenth century was that there was some ground for believing that the Rose Croix degree had a deeper meaning and an ancestry surrounded by a hidden aura.
It was natural as the Rite of the 25 and later 33 degrees evolved and was perfected at Charleston about 1800, and later by Albert Pike, that those who had been active on both sides of the Atlantic should seek to create one more order that gave more antiquity and supply the hope of more wisdom and light. The so-called Rite of Memphis is one example, and the revival of the Rosicrucian Order another. The first three-quarters of the Nineteenth century saw much activity, not all of it creditable, in creating "orders," fabricating legends and instituting "higher degrees." In this period of eruption the sage Albert Pike sat as the arbiter of the Scottish Rite, and through the enterprise of his associates became interested in the revived Society of Rosicrucians. It was intended to make this mystic order the ne plus ultra, of Freemasonry and to give it nine degrees, indicated by Roman numerals. Indeed Pike was created a IX degree Rosicrucian. We have seen a letter so signed and directed to the English representative.
The Supreme Magnus of the revived society was Charles E. Meyers and it appears that Pike had been invited to assist in compiling or fabricating a ritual and a history of the society. We have in our possession some of the records of such a project, including an attempt to compile the alphabets of the ancient world. There are also references to the Essenes and to the mysticism of Basilides and his Abracadabra.
As Pike became involved in this doubtful undertaking he awakened to its inadequacy and lack of substantiation. It then seemed necessary to him, no doubt, to withdraw and to repudiate his degree and his connection with the society. A letter which came into my hands and written by Albert Pike himself states his position quite clearly. This letter, written on lined paper, folded 5 5/8 by 8 7/8 inches, and bearing at its head the Emblem and Crowned Double-Headed Eagle of the A.A. Scottish Rite, now in the Library of the Supreme Council of the Thirty-Third Degree, Northern Masonic Jurisdiction of America, at Boston, Massachusetts, reads as follows:
Washington
18 October, 1882
Bro. Charles E. Meyers
Supreme Magnus
Your knowledge of the extent to which my time was demanded by other matters yesterday, which, I hopes suffice to excuse me for not until now replying to your official communication.
When, in order to avoid dispute and controversy I determined to permit to become domain for the Grand Body for the United States of the Rosecrucian Society, established by me by virtue of powers derived from those of Canada, which derived its powers from Greece, and it from those of Scotland, I also included never to claim the degree with which I had been invested or a membership in or connection with the Society. My reason was that I had reluctantly consented to accept the position urged upon me by Brothers Moore and Harrington, because they expressed great desire that I should take in hand and revise the ritualistic work of the Society; and I feared that this Work (which I did commence upon and prosecute to some extent) was much longer than I had anticipated, requiring more time and labor than it was convenient for me to devote to it.
And also I foresaw that the name of the Society was to be most delusive, that is, if the Society was to be really Rosecrucianism some of its members would have to make it so by the preparation of Memoires and works upon the subject of Rosecrucianism, which should be worthy of publication and worth being read by scholars. I should, if a member of the Society feel bound to endeavour to prepare at least one work of that kind; and this I should not have time to do; and cannot at my age and employed as I am, engage in prolonged studies without which such a work would not satisfy myself.
Therefore, thanking your Grand High Council for the honor done me, I am constrained to decline connecting myself with it or being considered a member of the Society.
Fraternally and truly yours,
(Signed ) Albert Pike
This pointed statement couched in the words of a true diplomat should set forever to rest the question of Pike's stand upon the Masonic recognition of the Rosicrucians and his own membership.
It is not to be denied that a revival of an ancient philosophy is perfectly legitimate if the purposes are pure and the fact of re-establishment made clear. To assert an unbroken existence, however, and to teach that the "order" has come down intact is quite anther matter.
Plainly, Albert Pike felt that there was enough in Freemasonry with its Thirty-third and last degree without seeking greater depths to plumb, especially when he would have to dig and so create the depths which he must explore. Freemasonry of the Grand Lodge and the various concordant orders has quite generally agreed with Albert Pike. The Rose Croix of the Ancient Accepted Scottish Rite is not Rosicrucianism, and an order by the latter name is not Masonic.
----o----
In China the implements of architecture were used in a system of moral philosophy at a very early date. Mencius, who wrote about 300 B.C., said: "A Master Mason, in teaching his apprentices, makes use of the compasses and the square. Ye who are engaged in the pursuit of Wisdom, must also make use of the compasses and the square." In a book titled 'Great Learning,' 500 B.C., we find that "A man should abstain from doing unto others what he would not they should do unto him; and this is called the principle of acting on the square."
----o----
The Masonic Constitution of Strasburg preserves the code of laws governing the ancient German Steinmetzen, and was published by Findel and others. It bears the date of 1495, and is generally accepted as genuine.
----o---
IN MEMORY OF CHARLES CLYDE HUNT, F.P.S.
On July 24, 1948, Freemasonry in the United States suffered a serious loss in the passing of Brother Charles Cldye Hunt, Grand Secretary Emeritus of the Grand Lodge, A. F. & A. M., of lowa.
Born at Cleveland, Ohio, on November 9, 1866, our Brother devoted more than 48 years of his life to Masonic work and compiled an impressive record. In addition to his wife, the former Catherine M. Knapp, to whom he was married June 30, 1897, Brother Hunt is survived by two sons, two daughters, a brother, and nine grandchildren.
Our Brother was made a Mason in 1900, in Lafayette Lodge No. 52, A. F. & A. M., Montezuma, Iowa, and became active in Capitular and Cryptic Masonry. In 1903 he was knighted in DePayne Commandery, and during the same year affiliated with the Bodies of the A. A. Scottish Rite. In recognition of his distinguished Masonic service he was honored with the Thirty-Third Degree in 1941.
He served the Grand Lodge of Iowa as Senior Grand Steward in 1911; Junior Grand Deacon in 1912; Deputy Grand Secretary from 1917 to 1925, and Grand Secretary from 1925 to 1945.
Brother Hunt was an authority on Masonic lore and tradition, and an author of many books and magazine articles.
He became a Fellow of the Philalethes Society in 1930, being recommended by the late Brother Cyrus Field Willard, F.P.S.
Masonic funeral services were conducted in the Turner Chapel, Cedar Rapids, by the Rev. William Montgomery, and the Grand Lodge of Iowa. Noble in spirit, friendly and faithful, he was laid to rest in Cedar Memorial cemetery.
(signed) ALLISTER J. McKOWEN
Secretary
"The Philalethes Society"
----o----
By Charles Gottshall Reigner, F.P.S., Baltimore, Maryland
(Introductory Note. - We take great pleasure in publishing hereunder the "Masterpiece" submitted by our recently elected "Fellow," Brother Charles Gottshall Reigner, a successful business man, past presiding officer of many Masonic Bodies, and a 33rd Degree Freemason. Head of the H.M. Rowe Company, Educational Publishers, our Brother is a past president of the Kiwanis Club of Baltimore and an active leader in many civic programs. Recently he endowed the Charles G. Reigner Doctor's Library at the West Baltimore General Hospital, financing the remodeling and redecorating of the library, and giving funds for medical texts and current professional periodicals of value to members of the medical and surgical staffs. Some of his other endowments include: a reading room and collection in the School of Christian Education at Princeton Theological Seminary, and the Charles Reigner collection in the library of Union Theological Seminary, Richmond Virginia. His brilliant work as an Educator, a Freemason and writer has singled him out for the honor recently bestowed upon him by the Philalethes Society, and we are glad, indeed, to welcome him as F.P.S. Brother Reigner's address is: 4035 Belle Ave., Baltimore 15, Maryland. - The Editors)
* * *
CURRENTLY there are about 3,300,000 members of more than 15,200 Masonic Lodges in the United States. (Grand Lodge Bulletin GrLodge A.F. & A.M. of Iowa, Cedar Rapids Iowa. June 1948 pages 591 and 592. "Membership Statistics for the United States and Canada.) In no sector of our national life, however is there a Masonic "party" or "bloc." Basically and fundamentally the institution of Freemasonry seeks to carry on its beneficent work in the individual Mason. To the degree that the individual Mason applies the teachings of Freemasonry, to that degree also he becomes a better man in every aspect of the human relationship of life - a better father, a better husband, a better citizen.
Three words - with their applications and implications - sum up the ultimate purpose of Freemasonry. Those three Words are Faith, Freedom, and Fellowship. The ritual of Freemasonry, with its symbols, its emblems and allegories, is simply the medium through which the institution seeks to instill its principles in the minds and hearts of Masons. Each Mason is a "free will agent" in applying those principles to his daily life and conduct.
First, then, Freemasonry seeks to develop Faith. Shot through and through the web and woof of its ritual is its insistence on Faith in the Fact of an over-ruling Providence in the affairs of men. How far-reaching can be the influence of that Faith! How profoundly it can - and should - affect the life of every Mason in his dealings with his fellow-men!
Freemasonry, properly understood, also develops a Mason's faith in himself - his belief in his ability to rise above his passions and the prejudices of his time and place. It holds constantly before every Mason ideals of right living. "Ideals," said Carl Schurz, "are like stars. You will not succeed in touching them with your hands; but, like the seafaring man, you choose them as your guides, and following them, you will reach your destiny ."
Every Mason stands in a special relation to every other Mason. It is one of the purposes of Freemasonry to develop mutual faith and confidence among all Masons. We share in certain ineffable experiences which words cannot describe. Those mutual possessions of the mind, the heart, and the soul should lead us to strive unceasingly to merit the faith and confidence of our Brother Masons.
Freemasonry teaches Freedom - Freedom of the body from physical tyranny; freedom of the mind from intellectual tyranny; freedom of the soul from ecclesiastical tyranny. It utterly rejects the specious idea of human infallibility in any aspect of life. It leaves to every Mason the broadest latitude in the interpretation of its symbols, emblems, and allegories. Does a particular interpretation square with fundamental Truth? If it does, it has force and validity for the Mason who makes that interpretation.
The right-thinking Mason, therefore, has enlisted himself for life in the constant struggle to maintain Freedom. He believes in free government, in free public schools, in free speech, in freedom of worship. By precept and example he tries to do something about the maintenance and perpetuation of these Freedoms. Specifically, he believes in the "wall of separation" between Church and State. He throws his influence, small though it may be, against any attempt to breach that wall.
Freemasonry is Fellowship and Fraternity. It stands firmly on its tenet of the Brotherhood of Man. The Great Light of Masonry declares: "God that made the world and all things therein .... hath made of one blood all nations of men for to dwell on all the face of the earth." On the basis of their common humanity, all men everywhere are equal before the great Architect of the Universe. To the extent that that principle of our common humanity is denied, to that extent also is the Masonic principle of the Brotherhood of Man flouted. This kind of equality, we ought to remember, does not mean identity. The brothers in a human family are equal in their common rights and in their human responsibilities, but they are certainly not identical in their capacity for growth and development.
While Freemasonry unequivocally teaches the equality of all men on the basis of their common humanity, it is particularly concerned with developing fellowship and fraternity among Masons. Men are naturally gregarious. No right-thinking man wants to live unto himself alone, even if he could do so. In the ideals of Freemasonry, Masons can find that "center of union" which makes for enduring fellowship and fraternity, a "center " within a circumference which includes all Masons everywhere.
To the extent, therefore, that the individual Mason realizes in his own thinking and acting these principles of Faith, Freedom, and Fellowship, to that extent also does Freemasonry perform in him the work which it seeks to perform. Now, as always Freemasonry makes its contribution to society through the lives of individual Masons
----o----
MASONIC NEWS FROM THE FAR EAST
By David Wai Kwok Au, M.P.S. Shanghai, China
TWO EVENTS of significant importance to Freemasonry in the Far East took place recently when Okinawa Lodge No. 118, F. & A.M., located at Okinawa, Ryukyus Island, and Yokosuka Naval Masonic lodge No. 120, F. & A.M., at Yokosuka, Japan, were constituted and given charters by the Grand lodge, F. & A. M., of the Philippine Islands. The actual ceremonies were performed by the Rt. Wor. Brother David W.K. Au, 32nd degree, K.C.C.H., M.P.S., the District Grand Master for China of the Grand Lodge of the Philippine Islands, who was delegated by Grand Master Albert J. Brazee, Jr., to be his representative.
Yokosuka Naval Masonic lodge No. 120 was constituted on July 27 in the presence of representatives from the Grand Lodges of England, Scotland, and Connecticut, who took part in the ceremonies at the invitation of the Rt. Wor. Brother Au.
Freemasonry first entered Japan in 1862 when Sphinx Lodge was established by the Grand lodge of Ireland. Since then lodges have been chartered in Tokyo, Yokohoma, Kobe, and Nagasaki by the Grand Lodges of England and Scotland, although only one Lodge - Lodge Star in the East No. 640, S.C., - has resumed work after the liberation. The Tokyo American Lodge U.D. from the Grand Lodge of Connecticut confers degrees only by courtesy. The chartering of Yokosuka Naval Masonic Lodge No. 120 by the Grand lodge of the Philippines enables the brethren in Yokosuka Naval Base to practice the Royal Art which they have felt the need of since the occupation of Japan. It is composed entirely of American Naval and Marine personnel, headed by M/Sgt. David C. Beeler, Wor. Master. The warm welcome extended by existing Constitutions in Japan to the Grand Lodge of the Philippines insures a harmonious relationship between the Grand Jurisdictions those united efforts will have a great bearing on the democratization of the Japanese people.
Upon completing his duties at Yokosuka, Rt. Wor. Brother Au flew to Okinawa on August 1 and constituted Okinawa Lodge No. 118 the following day. The Lodge has a membership of fifty made up of Military and Air Force personnel whose Master, Wor. Brothel John A. Cox, is also a Scottish Rite Mason and a Shriner. Okinawa, though geographically insignificant, has immortalized its name in World War II as the scene of one of the bitterest battles fought in the Pacific and the Island still shows many scars of her wounds. It is however fertile ground for Freemasonry because of its isolation and the presence of so many members of the U.S. Armed Forces. In addition to Okinawa lodge No. 118, Masonic activities in the Island include the Okinawa Masonic Club and the Camelier Shrine Club. A movement is afoot to petition for a Chapter of the Order of the Eastern Star among the ladies.
----o----
NEW FELLOW
To fill the vacancy caused by reason of the resignation of Brother Clarence Brain, the Philalethes Society deems it a pleasure to bestow the honor of FELLOW upon:
Charles Gottshall Feigner; 4035 Belle Avenue; Baltimore 15, Maryland.
* * *
NEW MEMBERS
Edward T. Amos; Radford, Virginia.
Harry E. Bloom; Middlebury, Indiana.
Roscoe J. Burgh; Benton Harbour, Michigan.
John Gordon Hanna; Montreal (Que.); Canada.
William Ernest Lyon; San Diego, California.
Oscar Samuel Nehring; St. Louis, Missouri.
Jose Oller; Panama, Republic of Panama.
Frederick Thomas Parker; Montreal (Quebec), Canada.
* * *
CHANGE OF ADDRESS
John Roy Liner; 1807 Alder Lane; Tillamook, Oregon.
* * *
The Philalethes - October-November, 1948; Volume 3, Number 7. Board of Editors: Walter A. Quincke, F.P.S.; Leo Fischer, F.P.S., and Lee Edwin Wells, F.P.S. - The official publication of the Philalethes Society; 274 South Burlington Avenue; Los Angeles 4, California, where all communications should be directed. - Publication schedule: Eight (8) issues per year or volume: January; February; March; May (April-May); July (June-July); September (August-September); November (October- November), and December. No advertising in any form is solicited or accepted. When requesting a change of address, please give the old as well as the new addresses, together with your postal zone number, if you have such. Annual subscription, in the United States, $3.00; elsewhere, $4.00, payable in advance. - The columns of "The Philalethes" are reserved for the literary contributions of the members of the Society, and the material is selected for its quality and timeliness rather than upon name. All published articles, however, express the ideas and opinions of their contributors only, and in no way need they be the opinion of the Society. - Members - Editors of Craft magazines, here and abroad, are privileged to reprint, in part or in full, any articles first published in "The Philalethes," but are expected to give due credit to its source. - The Philalethes Society was founded October 1, 1928, and is an International Body of Freemasons who have Light to impart and Freemasons who seek more Light. - The Society’s current year book, "The lnformant,'' tells the story since its inception and enlightens one on our aims. A copy will be mailed free of charge to any Freemason requesting the same.
----o----
The Magic Flute, by Brother Wolfgang Mozart, is the symbolic representation of human evolution and was composed by him to replace the symbolic Masonic initiations forbidden by the Emperor of Austria and permitted the brethren to instruct Masonically in spite of the edicts of a tyrannical government.
----o----
The 96th Annual Communication of the Swiss Grand Lodge ALPlNA, as reported in the July issue of "Alpina," was held on June 4 to 6, 1948, in Geneva and was, as was to be expected, an important gathering. Grand Master Albert Natural makes mention in his annual address of certain Grand Lodges which have, "in view of various circumstances, been unable to send representatives; but have nevertheless sent us their warmest wishes for the success of our deliberations and the development of Swiss French Masonry, these being the United Grand Lodge of England; the Grand Lodge of Ireland; the Grand Lodge of Scotland; the Grand Orient of the Netherlands; the National Grand Lodge of Denmark; the Grand Lodge of Norway, and the Grand Lodge of Sweden. While we regret their absence, we greatly appreciate, on the other hand, the fraternal sentiments expressed by them, because they are an indication that gradually, notwithstanding the numerous obstacles and difficulties which still exist in everything concerning international Masonic activity, the relation which have been interrupted for so long will finally be resumed thanks to that patience, comprehension and good will which, on our part, will never be lacking."
The report on the Masonic situation abroad was presented in interesting form by Deputy Grand Master Nordman; but one angle which would have interested us most is given only this brief paragraph: "All necessary information was given us in a very clear manner, and we learn with satisfaction what our present situation is with regard to the United Grand Lodge of England.'' - L.F.
----o----
These is an ancient Masonic Lodge in Perth, Scotland, known as the Lodge of Scoon and Perth. In it is a parchment bearing the heading ''Mutual Agreement of 1658," in which it is stated that King James VI of Scotland, who afterward became James l of England, had, by his own desire, been "entered ffrieman, measone and fellow craft." While the date of the king's reception is not stated it is assumed that the parchment refers to a state visit made by James to the city of Perth on April 15, 1601, when in the course of his reception he was made a burgess of the city at Market Cross.
----o----
A "Lewis" in operative Masonry is a dovetailed iron device, made of several pieces inserted into a dovetailed mortise in a large stone by means of which the stone may be lifted to any height and deposited in its proper place.
A "Lewis" in speculative Masonry is the son of a Freemason. "In the English system," says Albert Mackey, "the Lewis is found on the tracing-board of the Entered Apprentices where it is used as a symbol of strength, because of its assistance the operative season is enabled to lift the heaviest stones with a comparatively trifling exertion of physical power.
----o----
There is a place for every Freemason in Masonry and the new member should be given something to do so that his interest may not lag. The Wor. Master who gets more of his members working harmoniously is the successful Master.
----o----
"Lorieut, Patrie de Paul et Virginie" is the title of an interesting book of which a special edition, by Les Editions du Grillon de France, Paris, 1947, has recently been received from Brother George Lambrechts. M.P.S., of Lorient. France.
Prepared by Gustave Mansion from official records the beautifully illustrated 78 - page work is dedicated to the people of Lorient and gives a brief history of that French seaport and at the same time an account of the disastrous wreck of the French merchantman Saint Geran, which was lost on the reefs of the island of Mauritius in 1744. The tragic death of Mademoiselle Caillon and Monsieur de Longchamps-Montendre, on that occasions which inspired Bernardin de Saint-Pierre's "Paul et Virginie," one of the most popular love stories of the late 18th century, enters prominently into Monsieur Mansion's book, as the young lovers came from the city of Lorient.
The numerous illustrations, by Gaigneux and Bourdier, and the printing, are most artistic and original, and the Philalethes Society thanks Brother Lambrechts for his generous gift. - L. F.
----o----
"The Philalethes" is a storehouse of Masonic learning and literature; it deals with practically every phase of Masonic research, and will stimulate enthusiasm and enlarge the mental horizon. Why not gladden the heart of a Brother of your Lodge with a subscription of "Philalethes." Only $3.00 per volume, eight issues.
----o---
Loving words will cost but little,
Journeying up the hill of life,
But they make the weak and weary
Stronger, braver, for the strife.
Do you count them only trifles?
What to earth are sun and rain?
Never was a kind word wasted,
Never was one said in vain
----o---
Biographical Sketch of Jonathan Drake Stevenson
First Grand Master of Masons in California
BY CHARLES L. BAGLEY P.M.
Silver Trowel Lodge No. 915, F. & A.M., Los Angeles. California
Jonathan Drake Stevenson was born January 1, 1800 on Staten Island Richmond County New York. His grandfather was killed besides the Masonic patriot Major General Joseph Warren at Bunker Hill June 17, 1775. It is father Matthew Stevenson (posthumous) was born at Boston Massachusetts January 1, 1776, and during the war of 1812 he was a commander in the Revenue Service and died in 1822.
In the war of 1812 the Government, lacking funds asked New York school boys to volunteer for service throwing up intrenchments on Brooklyn Heights. Jonathan at the age of 13 was chosen as their Captain and marched his command of fellow students to the Heights for duty. Governer Daniel T. Tompkins was there mounted on a skittish horse which fell down and on the rider imperiling his life. With rare presence of mind Jonathan seized the, bridle and held the head of the animal on the ground until the Governor could be extricated from his perilous position. Tompkins took a liking to the boy and becoming Vice President of the United States in 1817 had young Stevenson commissioned as midshipman in the Navy. This Jonathan declined in deference to the objections of his mother. He then entered employment in a commercial house in New York City.
After a time Vice President Tompkins established a steam ferry and stage line putting Stevenson in charge of same until he went to Washington as private secretary for Tompkins until the latter died. Then he returned to New York City and re-entered private business.
At the age of 22 he enlisted as a private in the 9th Regiment of New York Artillery. He was elected Lieutenant and at the age of 28 was made Colonel retaining that office until resigning in 1840. In 1845 he was a member of the State Legislature. At the outbreak of the war with Mexico in the spring of 1846 he went to Washington where President James K. Polk and Secretary of War William L. Marcy promised him command of the first regiment of infantry to be raised in New York. He returned to Gotham, was commissioned Colonel and proceeded with the organization of the regiment variously known as the First Regiment New York Volunteers . . . the Seventh Regiment . . . the New York Legion. In California history it was best known as "The New York Regiment."
Stevenson was a Democrat and apparently prominent in New York City political circles. He had many persistent enemies who tried to prevent the organization of the regiment and to discredit him in every way possible. Most of the companies were raised in the City and it must be confessed that the 'material’ was not of the best; there were doubtless hoodlums among the men enlisted. Habeas corpus proceedings in the courts released some of the young volunteers on the ground that they were minors and other causes were given for cancelling enlistments. There was considerable of a scandal about the purchase of uniforms. Writs of attachment were issued against the Colonel and other legal proceedings interfered with him mightily. The Sheriff attempted to arrest him after the regiment had embarked on ships and it is a rattler long and sordid story but Stevenson came out victorious.
Several years ago I, personally examined the columns of two New York daily papers printed in 1846, and got the gist of the whole situation.
The regiment was mustered into the service August 1, 1846, at Governor’ Island (Fort Columbus). On September 26, following the men (about 800) were embarked on the sailing vessels "Thomas Perkins"; "Sassy Drew," and "Loo Choo," and the journey started forthwith. The Colonel Companies B, F, and G together with the regimental surgeon and Quartermaster (were on the Thomas Perkins. Almost from the beginning there was trouble on board and near mutiny. In Hubert Howe Bancroft’s History of California Volume V page 512 (Bancroft’s Works Volume 22) there is a story which illustrates the situation and the inflexible courage of the regimental commander. I quote it as follows:
"A sergeant in transmitting orders to his detachment said: 'I have given you the order and I don’t care a damn whether you obey it or not. "For this the Colonel reduced him to the ranks and set him to cleaning the ship. For refusing to perform this duty he was triced up by the thumbs and wrists. This caused discontent until at length seeking to frighten Col. S. into relaxing his severity Capt. Folsom who had before presumed on his superior’s friendship entered his cabin and in a rather insolent manner said to him: ‘Col S do you know that there will be a mutiny on this vessel this afternoon?’ ‘No sir’, replied Col S 'but I do know that there will not be a mutiny. And further Captain F, you know that I sleep over 900 tons of gunpowder but you do not know sir that I have a train laid from that powder to my berth. 'What?’ stammered the Captain. 'Col S. you surely do not mean to say .....’ ‘Yes sir I do; and you can rest assured that before I will suffer the command of this vessel to pass from me there will not be a plank left for a soul to cling to; and now sir, let the mutiny proceed!’ Pale as a spectre and with eyes fairly emerging from their sockets the thoroughly alarmed officer hastily excused himself and hurried forward where he no doubt imparted the fearful threat. What slight traces of mutiny still remained disappeared after the colonel had promptly knocked down a soldier who spoke disrespectfully of his authority. "
On November 20, 1846 the vessels arrived at Rio Janeiro where the Colonel helped to install the officers of a Masonic lodge. He also rendered assistance to United States Consul Wise in obtaining the release of two midshipmen from the U.S. Ship Columbia, who had been incarcerated by local authority. December 1 the ships sailed on with the "Thomas Perkins" arriving at Yerba Buena (San Francisco) March 6, 1847, and docking the following day. The other ships arrived a day or two later. Colonel Stevenson reported to his superior officer, Brigadier General Stephen Kearney, Monterey. The regiment was divided and companies being assigned to different localities, with some going to Santa Barbara. The Colonel two companies and the regimental band came to Los Angeles where he remained in command until the regiment was mustered out at the close of hostilities. He had charge of the dedication of Fort Moore there on July 4, 1847.
Colonel Stevenson went with about two hundred of his men to Mokelumne Hill, where he organized the town and was elected Alcalde. Christmas Day 1847 he was at Sutter's Fort in Sacramento, and on January 1, 1848, he arrived at San Francisco with $10,000. - in gold dust on his person. After a time at the Presidio he was admitted to the bar, practiced law and interested himself in the real estate business. It is my understanding that he always lived thereafter in San Francisco.
When the civil war broke out he offered to serve in the army when he was 62 years old but was not accepted. In 1872 the Circuit Court appointed him United States Shipping Commissioner an office he held for some years thereafter.
Colonel Stevenson saw the light of Freemasonry late in 1821 in Phoenix Lodge No. 4, F. & A.M. of New York City. He served as Senior Warden and was Master of the Lodge for about ten years during the Morgan excitement and anti-Masonic times. His lodge is said never to have missed a regular meeting in that period and even did some work. He was also a member of Phoenix Chapter Royal Arch Masonry New York City and was elected King therein but did not serve.
About 1850 a curious situation existed in California. Owing to a jurisdictional dispute between the Grand Lodges of Louisiana and Mississippi some irregular lodges had been chartered in the State of California. It was probably during the last days of February, 1850 that a number of brethren issued a hasty call to several lodges regular and other wise, to come together and organize a Grand Lodge. A meeting was held in Sacramento . . . there are no records of it extant . . . and organized "The Grand Lodge of Free and Accepted Ancient York Masons of California." No evidence has come to my attention that Colonel Stevenson was there in fact the sequel shows he was not present.
California Lodge No. 13 (now No. 1) F. & A.M. heard of the proceeding and appointed a committee to investigate, Brother Stevenson having been a member of this committee. It reported that the aforementioned Grand Lodge was irregular and not organized in accordance with Masonic law. California Lodge called the attention of the participating lodges to the facts and asked that they disavow the whole proceeding. The "Grand Lodge" with splendid courtesy and Masonic spirit complied and the dissolution was made forthwith. About the same time the Louisiana-Mississippi controversy was amicably settled and the irregular lodges were all made regular.
California Lodge then began a movement to form a legitimate Grand Lodge and a notice of a meeting in Sacramento was published in the leading newspapers. On April 16, 1850 delegates of the following lodges appeared in Sacramento: California No. 13: Connecticut No. 75; Western Star No. 98; New Jersey U.D., and Benecia U.D. Past Grand Master Charles Gilman of the Maryland Grand Lodge presided. Jonathan Drake Stevenson was a delegate of California Lodge No. 13. On April 19, following the seventy-fifth anniversary of the battles of Lexington and Concord the Grand Lodge of Free and Accepted Masons for the State of California was duly organized and Jonathan Drake Stevenson was unanimously elected the first Grand Master and was duly installed.
It is said that the first Grand Master subsequently attended Grand Lodge for nearly forty-four years. I have read a story that on May 19, 1880 he was present in King Solomon’s Lodge No. 200, F. & A.M. San Francisco and assisted in conferring the E.A. Degree upon his grandson Alfred Stevenson Barney. It is my understanding that in his old age the first Grand Master was pensioned by the Grand Lodge until his death in San Francisco on February 14, 1894 aged 94 years 1 month and 14 days. A great funeral was held and his mortality was interred within sight of the Golden Gate which he had entered at the head of his regiment 47 years before. He had been a Freemason over 72 years.
It may be of interest to know that about 1899 I became acquainted with the widow of Albert Stevenson Barnes and his daughter, Miss Marion Stevenson Barney. They were splendid people and the daughter was a particularly lovely lady young and a member of the dramatic profession in which she subsequently had a distinguished career. The two ladies showed me the Past Grand Master's jewel given by the Grand Lodge F. & A.M., of California to the first Grand Master. It was a large oval of pure gold, a square and a compass in bas-relief on one side, an appropriate inscription on the other. The last time I saw Miss Barney was about 1912 as I recall it. She has since been prominent in radio land and her last address known to me was 18799 Jordan Avenue, Hollis, Long Island, New York. I believe she is married but I do not know the matrimonial name acquired.
Personally I never attached any importance to the circumstances under which Colonel Stevenson left New York with his regiment. Most of us have known something of Tammany Hall politics in Gotham and Tammany was a power then as now. We also know the bitterness that often develops among men in politics and the slanderous tactics sometimes pursued. On the face of the record, I believe that Jonathan Drake Stevenson was a man of courage and determination and a man of honor. His after-life seems to corroborate my views. As a soldier he was never in a battle, but had he been in one, I venture to sat he would have given a good account of himself.
Approximately ten years ago I was in Washington, D.C. and went to the War Department to examine several records among them the civil war status of my own father, and the records of the New York Regiment commanded by California's first Grand Master . I went through the latter read his voluminous report as commanding officer, and was thrilled at the bold signature "J.D. Stevenson" appended thereto. A handwriting expert today would probably testify that the signature was illustrative of his upstanding character and strong manhood.
Most of this narrative is based upon Volume I of Edwin A. Sherman's "Fifty Years of Masonry in California and Volume XXII of the works of Hubert Howe Bancroft, particularly his ''History of California Volume V, same being identical with the said Volume XXII. There are many details I omit for the sake of brevity, but I am sure these authorities would prove very interesting to the Masonic student.
----o----
By James K. Remick, M.P.S.
San Diego, California
THE CUSTOMS and ceremonials of civilizations of which we have record, memorializing devotion to the One Source of Light, are engraved upon the tablets of time as symbolic of the reverence and gratitude due the Giver of all Good. Among the golden libraries of social history we encounter the modern Hallow’een; the All Hallows or to-make-holy-eve of October thirty-first of our calendar. To the contemplative brother this is not solely an occasion of levity, but of appreciation of the expression of abundant harvest for all who merit the gift as their reward for honest effort. For the sensitive observer this is a mystic season when all nature, about to enter a period of rest and recuperation, releases the forces, not only of the physical, but of the psychic, that are abjectified in the Divine blessings we may observe about us.
The celebration of the Feast of Tishri is one of the many occasions handed down to memorialize a season when the harvest, the manifestation from the seed of life activities and experiences which have been sown in the past, is to be garnered into our culture for the Temple structure of the future. The planting of the seed and the gathering of the harvest is not allocated to one race or community; it is an individual experience in endless recurrence, and consciously or otherwise is the heritage of all.
The humanity of all generations has established its festivals or feast days, to observe certain outpourings of thanksgiving and praise in recognition that there is a Supreme Intelligence which, in majesty and justice weaves the golden threads of every life, humility of birth and environment being but relative.
The ancient Hermetic axiom "As above so below" is profound and wise counsel that the harvest shall be after the manner of the seed sown. The same Divine Law governs below as above and there are no favorites in the game of life.
The Scottish Rite of Freemasonry has adopted into its curricula "The Feast of Tishri," choosing the Jewish calendar month of Tishri, corresponding to October, as the appropriate and symbolic period to observe the balancing-up of our Spiritual ledgers. The occasion offers opportunity to all to write off the useless errors and substitute the sparkling jewels of a just labor for the all-good and the brotherhood of mankind, unselfishly, in the knowledge that if it is done to one of the least of them, it is done unto Him.
And as we offer our toasts at our traditional feast we shall more deeply appreciate:
"A mist on the far horizon,
The infinite, tender sky,
The ripe, rich tint of the cornfields
And wild geese sailing high.
And all over upland and lowland
The charms of the goldenrod;
Some of us call it Autumn,
But others call it God!
----o----
"Freemasonry, Its Hidden Meaning," by George H. Steinmetz, M.P.S. (Macoy Publishing Co., New York; $3.50)
This volume follows the author's recent "The Royal Arch, Its Hidden Meaning," and is well worth a place on the bookshelf of the Mason who "seeks more light " Brother Steinmetz interprets the symbols and rites of the Craft Degrees in terms of the mystical and the occult, re-affirming A.E. Waite's theory of the Secret Tradition operating within the Craft. In this approach, Brother Steinmetz is in direct opposition to Brother Haywood, whose book, 'The Newly-Made Mason,' was recently reviewed in these pages. It is suggested that both volumes be read and compared.
Brother Steinmetz' bibliography reveals the amount of work and effort that is inherent in the book and it also serves as a warning signal to the reader. Churchward’s "MU" volumes are mentioned and one is quoted within the text as an authority for a premise. Insofar as the 'MU' theory has never yet been definitely proven and there are many hard facts that seem to disprove it, it is regrettable that Brother Steinmetz has quoted the volume and the theory as though it has a solid basis in fact. Manly Palmer Hall and Max Heindel are not the best of authorities either.
Despite these minor flaws, the volume deserves earnest and thoughtful reading. Though we may not agree with all that Brother Steinmetz has to say, he certainly forces us to think anew on those rites and ceremonies that we experienced; those symbols that were presented to us. In thinking on them, we necessarily arrive at new and surprising conceptions and the Inner Light by which Masons work is thereby enhanced. - L.E.W.
----o----
When men speak ill of thee, live so that nobody may believe them. - Plato.
----o----
Entered Apprentices have no Masonic rights whatsoever and if an Entered Apprentice sought to visit another lodge and someone objected to his presence there would be but one thing to do and that would be to quietly retire.
----o----
J.G. WHITTIER
Once more the liberal year laughs out,
O'er richer stores than gems or gold:
Once more with harvest song and shout
Is nature's bloodless triumph told.
Our common mother rests and sings.
Like Ruth among her garnered sheaves:
Her lap is full of goodly things.
Her brow is bright with autumn leaves.
And we today, amidst our flowers
And fruits, have come to own again
The blessings of the summer hours,
The early and the latter rain.
To see again our Father's hand
Reverse for us the plenteous horn
Of autumn, filled and running o'er
With fruit, and flowers, and golden corn.
We shut our eyes, the flowers bloom on.
We murmur, but the corn ears fill.
We choose the shadow, but the sun
That casts it shines behind us still.
Oh, favors every year made new!
Oh, gifts with rain and sunshine sent!
The bounty overruns our due,
The fullness shames our discontent.