The Philalethes

August,1958

Volume XI Number 4

Contents

It Seems to Me The Cup of Brotherly Love

To Stimulate the Individual Mason Chat and Comment

His Brittanic Majesty's 17th Regiment of Foot Purposes of Libraries

The Essenes and Freemasonry The Lively Adventures of Leo Taxil

What is a Child's Smile Worth North as Applied to Masonry

Items of Masonic Research

Published bimonthly at

Franklin, Indiana

THE PHILALETHES SOCIETY

JOHN BLACK VROOMAN, F.P.S., Editor, P.O. Box 402, St. Louis, Mo.

DR. WILLIAM MOSELEY BROWN, President, Box 276, Elon College, North Carolina

ELBERT BEDE, First Vice President, 2316 N. E. 42nd Avenue, Portland 13, Oregon

DR. CHARLES GOTTSHALL REIGNER, Second Vice President, 4035 Belle Avenue, Baltimore 15, Maryland

G. ANDREW MCCOMB, Executive Secretary, 3615 Euclid Avenue, Cleveland 15, Ohio

JAMES R. CASE, Treasurer, 43 Highland Avenue, Bethel, Connecticut

PUBLICATION COMMITTEE

A.L. WOODY, F.P.S., 3502 Wesley Avenue, Berwyn, Illinois

EDWARD J. FRANTA, F.P.S., Langdon, North Dakota

LAURENCE R. TAYLOR, F.P.S., c/o The Indiana Freemason, Franklin, Indiana

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It Seems to Me

by JOHN BLACK VROOMAN, F.P.S.

THAT - we must again look to the Great Light for inspiration in the solution of our Masonic problems, and especially St. John 1:40-41; in which we read that Andrew "first findeth his own brother" which is the quickest and best way to make Freemasonry active.

Freemasonry is something that needs good men, and which can be taught by Freemasons to those who know and believe in them. A chain of union among Brothers, by which the fire and enthusiasm of one good Freemason can inspire and create a love of good works and a desire to become a part of an active force for good.

Mass production may be good for automobiles and tractors, but individual effort, individual integrity, and the will to make others aware of the power of Freemasonry in human lives, is the best way to draw all good men to its teachings.

True, installations, funerals and a few other select occasions are the visible means of bringing any of the beauties of the Craft to the attention of the public, but, more than these, the life of a good and true Freemason, cannot help but attract the notice of those who are interested in a society which will make their lives happier and more useful. But don't solicit!

First seek your own Brother! Individually and quietly talk to him about Freemasonry, its beauties and its powers. Very few persons have heard of an interested Mason who would shun the opportunity to learn more about Freemasonry from a well-informed Brother, still rarer is the occasion when such a well-informed Mason would not be enthusiastic in his endeavor to tell the story of Freemasonry to an interested listener.

Too often, the zealous inquirer and the talented Mason never see each other. Too often, because of a lack of proper intimacy in the Lodge, there is no way of knowing either the one or the other.

What would happen if every Masonic Lodge would institute a Brother's Night at which an older and better - informed Mason sponsored and sought out his own Brother for mutual enjoyment and information?

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Return of The Cup of Brotherly Love To Evans Lodge an Outstanding Event

By JOHN BLACK VROOMAN, F.P.S., Editor

The return of The Cup of Brotherly Love to Evans Lodge No. 524, Evanston, Illinois, on Saturday, May 24, 1958, after a twenty-eight and a half year trip around the world, bringing good fellowship and cheer to faltering people everywhere, was a Masonic event of the greatest importance of this century.

Brought from St. Louis, Missouri, by a large delegation of Brethren, the Cup was formally received by the officers and members of Evans Lodge in the presence of hundreds of interested distinguished guests with joy and reverence. Its significance brought new meaning to Masonic understanding and good will.

Two meetings - a closed communication of Evans Lodge in the afternoon, at which the Cup was brought to rest in the presence of the Grand Master of Masons in Illinois, Most Worshipful Brother Harold R. Kopfman and his Grand Officers, and other dignitaries, and an open meeting for Masons, their families and friends, featured by the address of Dr. William Moseley Brown, Past Grand Master of Masons in Virginia, and President of the Philalethes Society, featured the ceremonies marking the return of the Cup of Brotherly Love. Many members of the Philalethes Society were present on this occasion, and participated in the festivities.

A resume of the Cup, its purpose and its long journey was given by Brother Carl Lutz, a Past Master of Evans Lodge. The Cup was then formally returned to the Lodge by Right Worshipful Brother Russell E. Murray, Grand Pursuivant of the Grand Lodge of Missouri, as Representative of the Grand Master, Most Worshipful Brother Frank P. Briggs, who could not be present. A fine address by the Grand Master of Illinois, M: W: Brother Harold R. Kopfman closed the afternoon ceremonies.

The evening meeting, featured by the exceptional address of the guest - speaker, Brother and Dr. William Moseley Brown, was filled with musical entertainment by the Chicago Scottish Rite Choir, directed by Brother George Ness and a welcome by the Master of Evans Lodge, Worshipful Brother Fred F. Hanover.

An outstanding scholar, teacher and philosopher, Dr. Brown brought a message that was timely and most appropriate, emphasizing the experience of practical Brotherly Love, and urging a continuance of its practice.

"A symbol is not a concrete thing," he said, "although we see, feel, hear and sense objects in our everyday experience. The vibrations of Brotherly Love, as peculiarly exemplified in this Cup, mean more to the human race than anything else in the whole world. We must never be satisfied just to be able to live - we must push on, and learn the ultimate in life - the goal of living with and for others. May 24, 1958, will never be repeated anywhere, and this day should be remembered and preserved as the day on which the tenet of Brotherly Love was brought to fruition. Again I say, let us never forget this day."

The Cup of Brotherly Love, the symbol of which was so beautifully exemplified by its long trip around the world, was presented to Evans Lodge No. 524, by Worshipful Brother Norman B. Hickox, F.P.S., on the occasion of the raising of his son to the Sublime Degree of Master Mason late in 1929. This Cup, gold and silver, and cunningly wrought, engraved with emblems and tokens of the Craft, was so enthusiastically received, that the officers and members of Evans Lodge determined to project its lessons throughout the known world, and carry Brotherly Love to all the earth.

This Cup, with a Book of Travel made ready to accompany it on its journey, was sent, under the custody of Worshipful Brother Hickox, the donor, and Worshipful Brother Lewis B. Springer, the oldest living Past Master of the Lodge, and a large delegation, to Ashlar Lodge No. 308, Chicago, Illinois, this being the first leg of its trip "ever eastward."

A "Letter of Transmittal," together with a word of greeting written in seven different languages, marked the Book of Travel, and as the Cup and Book of Travel continued on their journey, page after page of expressions of good will, pictures of Lodge crests and seals, pictures of Masonic events around the world, and even notation of Masonic events in strange places and surroundings where the Cup rested, became a part of the records of this amazing symbol of Freemasonry.

Masonic Lodges, Grand Lodges, District and Provincial Grand Lodges, Masonic groups, appendant Masonic bodies, all joined in welcoming the Cup and Book of Travel, resulting in a volume of such interest and variety, that it could never be duplicated anywhere without the greatest difficulty. Truly, a universal symbol of the Universality of Freemasonry.

Two admonitions accompanied the Cup. First, that it would travel ever - eastward, second, that it should be accompanied, if possible, and carried by members of the Masonic Fraternity, to be passed from hand to hand and from lip to lip in the "Ancient Custom," exemplifying the spirit of true Brotherhand everywhere it went.

Analyzing the travels of the Cup, from its first visit to Ashlar Lodge No. 308, Chicago, on November 10, 1929, until its return to Evans Lodge, May 24, 1958, twenty-eight years, five months and five days were taken in its long journey. It visited Lodges in two states, (Illinois and New York), thence to Scotland, Gibraltar, the Western Mediterranean, Malta, Palestine, Baghdad, India, Ceylon, Western Australia, South Australia, Victoria, New South Wales, Queensland, New Zealand, after which it returned to the United States.

Masonic Lodges in California, Arizona, New Mexico, Oklahoma, Arkansas and Missouri received the Cup with great acclaim, and the Brethren of Missouri took the final step of the journey, bringing Cup and Book of Travel back to Evans Lodge, from whence it started.

More than one hundred thirty-four Host Lodges received the Cup. Another twenty-four or more Masonic groups, Grand Lodges, District and Provincial Grand Lodges, appendant Masonic bodies, and Brethren augmented this number, and the actual total number of Brethren, not hosts, not officially connected with its reception, but who joined to participate in its message, and whose total will probably never be known, brought the actual reception of the Cup to hundreds and possibly thousands of interested Freemasons. Never has such a message of good will been so carefully worked out and executed.

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To Stimulate the Individual Mason

BY V. M. BURROWS, M.P.S.

THERE IS a beautiful personality lying latent within the animal life of every man. Masonry strives to aid in its unfolding.

The important thing is the teaching of a life of clean manhood, a life worth living for the world and for our fellow men. The Masonic Lodge is the outstanding organization for that purpose.

We must, of necessity, conform to our Landmarks. In the procedure of making our Masonry more attractive we dare not resort to those practices which in any manner deplete the stability of individual character.

We need in some manner to increase the quality of impression which is made upon the mind of the candidate, so that the newly made Mason will realize the importance of divesting his consciousness of the superfluities of life.

There is overwhelming evidence that individual thinking is not being directed toward understanding our symbolism. It is not often considered by officers and coaches to be of essential importance.

The streamlining of the ritual has reduced our explanations of symbolism to a minimum. The underlying reason why the newly made Mason is not inclined to seek interpretations of our symbolism is that he is not encouraged to do so.

The value of the lectures lies entirely in the thought stimuli they produce in the mind of the candidate and not merely in the lectures themselves. It is therefore essential, for the good of Masonry, that the lectures be delivered in such a manner as to be impressive.

It is not so much what we say, as it is the tone and manner in which we say it, that makes a lasting impression, and it naturally follows, that sincerity of purpose, honesty, and earnestness, must be placed foremost in what one says, if we would make a lasting and favorable impression on our candidates. And that idea should also be carried into the procedure for coaching of candidates. It is only when we speak with the fire of enthusiasm in our hearts, that we may impress the candidate favorably. It is only when we speak from a heart that is bursting with belief in our message, that we can move the candidate to accept our message.

Our continued success will depend upon the progress we make in stimulating our members to further improvement in their daily lives and conduct.

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Chat and Comment

News, achievements and items of interest about our

Fellows and Members - Discussion and comment on

Mutual Topics.

- Pfan Mail and Observations -

CORRECTION PLEASE! The June issue of The Philalethes in mentioning the membership location of Brother Ronald E. Heaton, M.P.S., in his fine article - "Conjectured American Freemasons," stated that his Blue Lodge, Charity Lodge No. 190, was at Allentown, Pennsylvania, whereas it is, in reality, located at Norristown, Pennsylvania. Sorry, Brother Heaton.

CAPTAIN KENNETH F. CURTIS, M.P.S., (Florida), sends us the notice of The Central Florida Masonic Educational Forum, meeting at Masonic Temple, Winter Park, Florida, with program of speakers, discussion and quiz, for the purpose of stimulating Masonic study and research. This looks like a most interesting project, and one in which the Society, its officers and members join in wishing supreme success. It seems a step forward in implementing the aims of the Society.

FROM ANOTHER SOURCE comes the word that Brother Dr. Russell C. Slater, M.P.S. (Ill.) has been giving a series of lectures at Princeton, Illinois, mostly on the basis of District-wide coverage. Four such lectures were given, with a large attendance, and with questions and answers, and a wide variety of discussion following the presentation of the lectures. Again we are happy to see such activity among the members of the Society.

ON THE RETIREMENT as Professor of Law at St. Louis University last month, Brother Hector G. Spaulding, M.P.S., (Missouri), received some well-deserved praise in the local press. He has held that position for many years, besides lecturing at other schools of law. We are happy to add our words of congratulation, in wishing Brother Spaulding Godspeed and long life.

WILLIAM R. DENSLOW WRITES: "The June issue of The Philalethes received and enjoyed. Thanks for the "plug" from the Missouri Historical Society Bulletin. Enjoyed Heaton's "Notes on Conjectured Masons," and will use some of his information in 10,000 Famous Freemasons. Thanks Bill, for your plug.

AN UNEXPECTED LETTER was that of Most Illustrious Companion Walter H. Baird, Grand Master of the Most Illustrious Grand Council of Royal and Select Masters of Missouri, who writes: "Thanks for the June magazine. I am going to read it at our next Lodge meeting (he is also Secretary of Acacia Lodge No. 602). I agree 100 per cent." In which he speaks of M:W: Brother Arthur Strickland's article.

WE HAVE HAD some very pointed comments on the article by M:W: Brother Strickland, as quoted above, among which is one from Brother and Dr. J. Floyd Alcorn, M.P.S., (Missouri), a Past District Deputy Grand Master, and interested in all Masonic activities. He writes: "Your article in The Philalethes strikes a vibrant chord in my thinking. For several years we have noted the growing lack of interest in Masonic Lodge meetings and dwindling attendance, all of which is reflected in Grand Lodge reports of shrinking membership . . . diversions and demands are many and multiplying . . . some thing must be done if Masonry shall escape the same doom that has about settled the fate of sister fraternities. We must have something to re-kindle Lodge interest, and soon. "

AND AGAIN ANOTHER COMMENT. Brother Kelly, M.P.S. (Oklahoma), writes: "Brother Strickland puts his finger on one of the most frequent causes of complaint and the main thing which keeps attendance low . . . the introduction of 'distinguished guests' . . . he is also right about the speeches . . . when wives at home are becoming nervous because it is getting late - well, that member doesn't come to any more of those meetings."

IN THE SAME LETTER, Brother Kelly writes about the Oklahoma City Chapter (Cyrus Chapter No. 7, RAM), holding special "Field Days," on the last Saturday of each month to confer degrees. Degree work was scheduled for the afternoon, with a dinner and a degree afterwards, which, he says, produced good fellowship and enthusiastic candidates. The dignitaries, he added were not introduced after the dinner. The result was greater interest in the work, and in fellowship. This seems like a splendid idea, and is being passed on to our readers for their consideration.

PUBLICITY AND INFORMATION about the Society from and entirely unsuspected source was received by the Editor in the publication Luz, published in Lima, Peru, South America, in which J.F. Garcia Llaque, writes, under the title - "Dr. William Moseley Brown, President of the Philalethes," roughly as follows: Dr. Brown, illustrious writer and university professor, assumed the place as President of the Philalethes, following another equally noted Masonic writer, Alphonse Cerza. Noting Brother Brown's Masonic attainments and honors, the writer continues, listing the new officers of the Society, with their attainments, and then recites some of the highlights of the formation and history of the Society, its purposes, accomplishments and activities. This is much appreciated, especially in its appearance in a country which has scarcely been noted for Masonic activities.

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A Regimental Lodge in His Brittanic Majesty's 17th Regiment of Foot

By CHARLES E. GREEN, M.P.S. (Delaware)

In the archives of Union Lodge No. 5 at Middletown, Delaware, is an old warrant of great historic interest. It was picked up in the Battle of Princeton (January 3, 1777), presumably brought home by a Brother and deposited in the archives of old Lodge No. 5, then located at Cantwell's Bridge. Here it has lain for lo these many years - a treasured document that has become unique for it is the only known Masonic Military Warrant issued to a British Regiment serving in the American Revolution. Research has brought to light several interesting stories intimately related or closely allied to this warrant.

It was issued by the Grand Lodge of Scotland for a Regimental Lodge in His Britannic Majesty's Seventeenth Regiment of Foot. (Foot designates what we know as the infantry.) A warrant, number 136, had been granted by the Grand Lodge of Ireland for a Military Lodge in this regiment in 1748 while they were stationed on the Island of Minorca in the Mediterranean Sea. This regiment took part in the Siege of Louisbourg on Cape Breton Island, Nova Scotia, in 1758 and the Lodge was known to have still been in existence while they were in garrison at Montreal in 1760. After they had returned to England, several of the Brothers applied to the Grand Lodge of Scotland for a warrant stating that their former one from the Grand Lodge of Ireland had been lost "through the many hazardous Enterprizes in which they had been Engaged in the Service of their King and Country." A warrant was granted November 12, 1771, for Unity Lodge numbered 169 on the Register of the Grand Lodge of Scotland. It is this warrant that is now in the possession of Union Lodge No. 5 of Delaware.

For the avowed purpose of crushing an anticipated rebellion, the seventeenth Regiment of Foot embarked for the Colonies in the fall of 1775 and arrived at Boston January 1, 1776. Not being able to land, they sailed for Nova Scotia and after a short stay, re-embarked for New York landing in time to take part in the Battle of Long Island on August 28, 1776. They were active in the occupation of New York in September, the Battle of White Plains on October 28 and the reduction of Fort Washington on November 16.

On January 3, 1777, was fought the Battle of Princeton. This battle, one of the severest conflicts of the war, gave heart to the patriot cause and established Washington both here and abroad as a skillful general. The first body of the enemy to be encountered was the seventeenth Regiment. After fifteen minutes of severe action, the broken and routed seventeenth British Regiment fled to Trenton to join Cornwallis. They left behind their baggage in which was the warrant of Unity Lodge No. 169. The Lodge also suffered a loss of one of its most prominent members, Brother William Leslie, a Captain of the seventeenth Regiment of Foot and Extra Major of Brigade.

The seventeenth Regiment of Foot led the attack on the American position in the Battle of the Brandywine, September 11, and in October saved the day for the British at the Battle of Germantown. They were quartered in Philadelphia during the British Occupation from September 1777 to June 1778. Here several other interesting Masonic stories developed while the warrant reposed among the papers of "Old Lodge No. 5."

When the British occupied Philadelphia, there were three active Lodges, Nos. 2, 3 and 4. No meetings were held by Lodge No. 2 while Philadelphia was in the hands of the enemy because their Lodge room had been looted, their jewels and warrant stolen. A number of prominent Tories were members of Lodge No. 3 and, because of the confusion caused by the British Occupation, came into possession of the warrant of the Provincial Grand Lodge of Pennsylvania. The Grand Master and his Deputy had left the city, yet Lodge No. 3 resolved themselves into a Grand Lodge with the two Grand Wardens present. Upon being informed of the loss of warrant by members of Unity Lodge No. 169, they granted a warrant under the name and number of Unity Lodge No. 18, A.Y.M. in His Britannic Majesty's seventeenth Regiment of Foot. The exact date of this action is not known, however, it would be either December 27, 1777, or February 21, 1778. It is interesting to note that the number 18 had already been assigned to a Lodge in Dover, Delaware, August 26, 1775, and the action shows the incompetency of the members of the so-called Grand Lodge formed by Lodge No. 3.

The minutes of Lodge No. 3 during the British Occupation of Philadelphia, show that a Lodge of Emergency was called for October 10, 1777, to decide what should be done with the jewels, books and papers of Lodge No. 2. The minutes record that these items "fortunately fell into the hands of our Worthy Brother, Captain William Cunningham, after being stolen out of Lodge No. 2." This William Cunningham was none other than the infamous Provost Marshal of General Howe's Army of Occupation. The words "Worthy Brother" are indeed strange when applied to this character for he was a fiend incarnate. This burly, red-haired, red-faced, ill - natured Irishman used the prison at Sixth and Walnut Streets as his headquarters. Here were confined the American prisoners taken at Brandywine and Germantown, many of whom died of starvation after having been lashed by Cunningham. It makes one boil to read of the sufferings of those who fell under the sway of this devilish monster. The miseries of others seemed to give him great delight. Often, in the sight of starving prisoners, he would kick over a pail of soup or scatter a basket of fruit or food which some benevolent hand had placed upon the door-step of the prison with the hope that it might nourish the famished soldiers. It is recorded that while he was Provost Marshal, over 250 Americans were hung by his orders without trial or known cause and that over 2,000 prisoners died from starvation, maltreatment and poisoning.

Captain Nathan Hale, after his capture at Brooklyn was delivered to Cunningham for execution as a spy. He was treated with great inhumanity by this vile wretch who denied him even the form of a regular trial, the services of a chaplain or the solace of a Bible. The letters Hale had written, by permission of General Howe, to his mother and fiancee were handed to Cunningham to read. With curses and vile abuse, they were torn to shreds before the condemned man's eyes. Hale was hanged the day following his capture. As he stood beneath the gallows with a rope around his neck, Cunningham sneeringly asked him if he had any last words. With a calm and clear voice, Hale uttered those brief words which have endeared his noble spirit to the whole world: "I only regret that I have but one life to give to my country!" In a rage, Cunningham shouted, "Swing the rebel off!"

At this Lodge of Emergency meeting on October 10, 1777, Cunningham's name is listed among those present. Nothing is known of his Masonic life, not even the name of the Lodge in which he was made a Mason.

Shortly after the evacuation of Philadelphia, the seventeenth Regiment was garrisoned at Stony Point on the Hudson. On the night of July 15, 1779, the fort was stormed by the Americans under General Anthony Wayne and the soldiers of the seventeenth Regiment were made prisoners of war and their baggage captured. The storming and capture of Stony Point has been regarded as one of the brilliant events of the Revolutionary War. It was truly an exhibition of skill and indomitable courage. This successful attack with only bayonets upon regular soldiers of the British Army, in a fortified position, had an inspiring effect upon the people and the Revolutionary soldiers. General Anthony Wayne was the man of the hour - however, the unsung hero was a Delawarean - Allen McLane of Lodge No. 18 of Dover.

Allen McLane was one of Washington's most dependable scouts. By orders of the Commander-in-Chief, he was sent inside the fort to obtain knowledge of its strength and weakness. Assuming the disguise of a country bumpkin, he accompanied, under a flag of truce, a Mrs. Smith, who desired to visit her sons, into the fort. His splitshirt, rifle and powder horn attracted the attention of a young British officer who asked him what he thought of the fortress, "Is it strong enough to keep Mr. Washington out?" McLane declared that "he knew nothing of such matters, that he was only a woodsman and could only use his rifle but he guessed the general would be likely to think a bit before he would run his head against such works as these." The young officer then boasted of the strength of the post, "the Gibraltar of America" and the valor of its garrison - to all of which McLane agreed. Meanwhile, he was examining with a soldier's eye the strength of the position and the points at which it could be assailable with the best prospects of success. He noted particularly that the inner fort was incomplete as to the entrenchments, which should have connected its several batteries. Based on his report, a plan for attack was made by Washington. McLane also guided the Commander - in - Chief on a personal reconnaissance and secured, from a Negro supplying the fort with fresh food supplies, the countersign on the night of the attack. Wayne and several of his officers received the credit and medals of gold for this daring adventure but no word of praise is officially recorded for the man who laid the groundwork.

General Washington decided not to hold the fort and on July 18 ordered McLane to dismantle the lines, remove the stores and cannon and collect the baggage of the British. Among the baggage captured at Stony Point was found the warrant and regalia of Unity Lodge No. 18. McLane must have been surprised at seeing this warrant issued by the Provincial Grand Lodge of Pennsylvania for a Lodge in a regiment of the enemy, especially since it bore the number 18. He was unquestionably puzzled for the warrant of his Lodge in Dover, Delaware, was numbered 18 and also issued by the Provincial Grand Lodge of Pennsylvania. The recovered warrant and regalia were given to General Samuel H. Parsons, a member of American Union Lodge. Brother Parsons sent these items to the British Regiment with the following truly Masonic letter addressed to the Master and Wardens of Lodge Unity No. 18!

West Jersey Highlands,

July 23, 1779

Brethren: When the ambition of monarchs or jarring interest of contending States, call forth their subjects to war, as Masons we are disarmed of that resentment which stimulates to undistinguished desolation; and however our political sentiments may impel us in the public dispute, we are still Brethren, and (our professional duty apart) ought to promote the happiness and advance the weal of each other. Accept therefore, at the hands of a Brother, the Constitution of the Lodge Unity, No. 18, to be held in the 17th British Regiment which your late misfortunes have put in my power to restore to you.

I am your Brother

and obedient servant

Samuel H. Parsons

Later in 1779, the regiment was exchanged and stationed in Virginia. In 1781, they joined the army under Cornwallis and gained the victory over the Americans at Guilford Court House. They were sent to Yorktown, where on October 19, 1781, with the soldiers of Cornwallis, they were again made prisoners of war. The Lodge was, kept alive, intact and working under the Pennsylvania warrant during all these tribulations. Upon the declaration of peace, the regiment with its Lodge moved to Nova Scotia where they were stationed until their embarkation for England in 1786. Just before leaving Nova Scotia, they wrote a letter to the Grand Lodge of Pennsylvania making inquiry about a report that their warrant had been canceled and that one of the same number had been granted to a Lodge in Pennsylvania. In this same letter, they made reference to the old warrant now in the archives of Union Lodge No. 5, "The strongest Reasons induces us to think that some Irregular body of Masons are working under our Ancient Warrant No. 169, if you would be so kind as to make Enquiry thro' the Different Grand Lodges of the United States of America, respecting the same, it would be a Lasting Obligation.... "

The Grand Lodge of Pennsylvania in their reply dated August 11, 1786, wrote: "The Grand Lodge not having for a long period of time heard from you, and supposing that the Lodge in consequence of the war had dissolved did grant a warrant of the same number which you work under (This statement is in error for the warrant for No. 18 at Dover was granted two years before the warrant for Unity No. 18.) but at the same time did not nor do they yet consider the same vacated and they still wish to consider you as under their jurisdiction." This letter also contains the following about the lost warrant: "Every possible attention shall be paid and diligence used to find the Warrant mention'd to be lost and if found they will take great pleasure in transmitting it agreeable to your desire."

In a report of the committee appointed in 1809 to review delinquent or extinct Lodges constituted by the Grand Lodge of Pennsylvania, we find the following in reference to Unity Lodge No. 18 of the seventeenth Regiment of Foot: "No Returns. Nothing paid."

The granting of a warrant to a British regiment by the Provincial Grand Lodge of Pennsylvania during the Revolutionary War was an act unique in Masonic history. We should treasure the historic document in the archives of Union Lodge No. 5 - the instrument that brought about this unusual Masonic action, which has confused Masonic historians on two continents.

TURN TO PAGE 62

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Purposes of Libraries

By WEIGHTSTILL WOODS, M.P.S. (Ill.)

In the ancient world, writings on stone, papyrus and clay tablets, recorded the conquests by rulers, the manner of religious services, and fragments of genius literature. Most of that has perished.

The library at Alexandria in Egypt, which was established by order of Alexander the Great in fourth century, B.C., included worldwide collection of written material about the then known world, from India westward into the Atlantic Ocean. Some reporters tell us, that library contained full record of the lost continent of Atlantis, which developed a great civilization west of the Canary Islands and Spain. That library at Alexandria, and many others, were destroyed by vandals.

After the fall of Roman Empire in the West, learning and libraries fell away throughout Western Europe, except in Moslem areas like Spain. In Northern Europe and the British Isles, there continued to be an oral literature for several centuries, which later was used by the troubadours. Portions of that oral literature were written down about the ninth century and later on manuscripts, many of which remain in collections in Northern Europe today. Some have been photographed, translated and published by language scholars for limited use, at universities in Europe and America.

When Rome fell in the west, scholars and learned men took their literary treasures to the City of Constantinople, which became the center of libraries and learning for one thousand years. When the Christian Crusades to establish the Kingdom of Jerusalem in Palestine failed to hold against the Saracen armies, retreat continued until Constantinople fell to the Moslems in 1453. Then men of learning within Christianity, fled again with their manuscripts, westerly to various havens in Europe. Some of these refugees were welcomed by the Papacy then seated at Avignon. Others found favor with various dukes, princes and civilian rulers and citizen governments. While these militant rulers, often did not read nor write themselves, many of them regarded scholars and their manuscripts, as indispensable ammunition, to arm their associates and appointed advisers, to administer civilian government, against competition with the Papacy.

During many centuries, collections of ancient manuscripts were sought as important booty, to be taken by small wars in Europe, and preserved. Such treasures were usually housed in the main castle of rulers, at that time.

The struggle between these civilian rulers and the Papacy (which is illustrated by one of the Scottish Rite degrees of Freemasonry), continues to rage throughout the Christian World today. A month ago and currently, a Roman Bishop in Italy, was assessed damages in a civilian court, for attacking in his pulpit, a civilian marriage in that country. Similar incidents occur frequently in the United States.

The major aid in this struggle over ideas of freedom and government, was and remains, the indispensable assistance of the printed page in many languages of the people, which became possible only when Gutenberg invented printing in Western Europe in the decades that Constantinople fell. This invention of printing, with easy multiplication of written material, intensified the search and struggle among rulers in Europe to obtain and retain, for translation and printing in the language of the people, the learning of the Ancients, such as Plato, Aristotle and Herodotus. This intense movement, and the religious reformation begun by Martin Luther, Huss, Calvin and others, went forward together to usher in the modern world that we now know. Since then many collections of material for learning, have been made by wealthy individuals, and by foundations which they established for that purpose. During the past century, similar action has been taken by some of our governments. For instance our Congressional Library at Washington. As time passes, more and more of collections, become the start of major growth of libraries in the Western World.

Until our Masonic ancestors established the Fellow Craft degree, to stimulate among our members, cultivation of the arts and sciences as worthy, learning was regarded in the Western World, as only for the professions. The requirement that Masons must receive and learn the rudiments of instruction in the seven arts and sciences of two centuries ago, together with mathematics, was a potent influence, leading toward the general adoption of such education, as a civic requirement by modern governments.

The current upsurge or popular demand for progress through education generally, in the arts, sciences and mathematics as known today, is a means by which to assist the struggle of the West against the Russian brand of totalitarian Communism, and is a restoration of the struggle carried on in the West since the fall of Constantinople, to have popular civilian government, and free access to learning for all who seek it.

Prior to one hundred years ago, libraries were operated as warehouses. They stored the remains of former civilizations that were in written form. They did not circulate. They had no staffs, no shelf lists, no catalogues. Only a few advanced scholars had access to them for study purposes. The Vatican library did not admit visitors until a few decades ago.

The modern purpose for libraries began to take shape a century ago. With accession lists, shelf lists, catalogues made on cards with cross references, and varied forms of index, the treasuries of learned material are unlocked, and have become available for use by any inquiring visitor. In some libraries, the stacks were open for direct search and use by all, students and visitors. That was true at universities during my college days. Today library staffs maintain the cataloguing through the recent accessions. Attendants bring from the stacks, books that visitors ask for on receipt.

Some libraries have gone farther. They circulate their books by mail, upon written request by responsible persons at a distance. The Masonic Library of the Grand Lodge of Iowa, is one library operated in that manner.

At the present time many Masonic libraries do not circulate to members. The library material is available only on certain days at reading room. This may be coma in a world where such great issues are now at stake. That kind of paralysis hides the light of Masonry under a bushel.

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The Essenes and Freemasonry

By RALPH R. WALTERS, M.P.S. (California)

THERE HAS BEEN a great deal of interest taken in recent years in a group of documents, discovered in 1947 in the Judean desert near the Dead Sea, about seven miles from Jericho, and probably belonging to the ruined monastery, purportedly Essene, at nearby Wadi Qumran. These documents, a few of them whole, but mostly in fragments, are being exhaustively studied by religious and antiquarian scholars of various faiths, and are deserving of serious Masonic consideration.

The documents are written, chiefly in Hebrew and Aramaic on parchment, although a few fragments on papyrus have been found, and there are two inscribed rolls, originally one, of sheet copper.

The contents of the Scrolls include every book of the Old Testament with the exception of the Book of Esther, a verse by verse commentary on the Book of Habakkuk, a paraphrase on the book of Genesis, commentaries on several canonical Psalms, a sectarian psalter, and several sectarian works, such as a rule of the Order, the so called "Manual of Discipline," an apocalyptic "Order of the Sons of Light and the Sons of Darkness," which describes a future battle between the forces for good, led by the members of the Order and the forces of evil, and a number of other documents, including fragments of the "Damascus Document" or "Zadokite Document" found in an old synagogue in Cario in 1897.

The documents are linked to the Jewish religious sect known as Essenes by the writings of Philo and Josephus, Jewish historians of very different backgrounds, by the Roman historian Pliny, and the early Church historian Eusebius. Pliny in particular has located their monastery on the shores of the Dead Sea, in the same area where the Scrolls were found and where the ruins of their monastery have been excavated.

Several attempts have been made to link the Essenes with Freemasonry. Both Mackey in the Encyclopedia of Freemasonry and Pike in Morals and Dogma deal at some length with the Essenes, without, however, trying to relate them to the Freemasons. Mackey quotes an old ritual in which it is claimed that the Freemasons were once known as Essenes. However, examination of the Scrolls eliminates the possibility of the Essenes being Freemasons, but does not eliminate their effect on Freemasonry. Some of the parallels are startling.

It might be well at this point to observe that the claim to identity between the Freemasons and the Essenes was probably started by one Alexander Lawrie, a Secretary of the Grand Lodge of Scotland, who in 1804 caused to be published, over his name as author, a History of Freemasonry. The book was actually written by one David Brewster and is not wholly factual.

For example, Lawrie states that the Essenes were charged with the embellishment and maintenance of the pillars and porch of the Temple. It is not known whether the pillars were incorporated in the construction of the Second Temple, and in view of recent research it is doubtful if the Essenes frequented the Temple at all. They observed a different calendar than that in use by the Hebrews of the time, so that the Sabbath and Holy Days fell at different times for the Hebrew world at large and the Essenes.

The Temple had been violated and horribly desecrated by Antiochus Epiphanes, the Seleucid king of Syria in 167 B.C. and there was a question as to whether it had been properly purified. This would have been a matter of paramount importance to the Essenes, who were the Puritans of their day and were completely devoted to the Law.

The Jews rebelled against the Seleucids under the leadership of the House of Hasmon, the "Macabees," the invaders were driven out and Israel enjoyed one of its brief moments of independence. But the Hasmoneans deteriorated and eventually, during the reign of the dissolute Alexander Jannaeus it is believed that the Essenes retired to the desert to retain their purity under the Torah and to await the promised Messiah.

The Essenes were divided into three grades or degrees. This is not necessarily a Masonic parallel as the three-degree-system did not appear in Masonry until the Masonic Renaissance and the establishment of Masonry as a speculative science. However, we may here dispose of the spade, apron and white garment, which are constantly being cited as important material links between the Essenes and the Freemasons.

An applicant approaching the Order for the first time was not immediately received into it. His property was turned over to the Order and held in trust until such times as he was either accepted or rejected. Essenes took vows of poverty, chastity and obedience, and all their property was shared by the Order, but not until a long and thorough investigation was made of the applicant.

At the time of his application he was examined as to his knowledge of the Law and as to his reasons for wanting to join the Order. It was at this time that he was probably equipped with a spade, to be used in obeying the Mosaic injunction contained in Deuteronomy 23:13.

After a year, if found worthy, the candidate was admitted into the communal lustration. The Essenes were very strict, as were all Jews under the Torah, in the observance of ritual cleanliness. The ruins at Qumran contain the remains of a very intricate and complete water system with cisterns, tanks, the so-called swimming pools, washing places, etc. Apparently upon being admitted to the lustration, and probably annually thereafter, the Essene underwent a ritual baptism. This was in addition to the daily ablutions, when the Essenes came in from the fields or other places of work he bathed, or at least washed up thoroughly before the meal. Again in observance of Masonic Law and the strict rule of the community, a high degree of personal modesty was observed. At this stage the candidate probably received the apron, to cover himself while bathing.

After the second year, if still found worthy the candidate was made a full-fledged member of the community, his property was received into the common treasury, and he was admitted to the "Purity of the Many," probably a sacramental meal, and received the white garment worn at that meal.

Among the trades represented at Qumran were cooks, millers, potters, herdsmen and farmers, and probably preparers of parchment and papyrus, stone masons of a rather rude skill, and possibly weavers, tailors and sandal makers. It appears to have been an almost completely self - contained community.

Contact with the world was avoided, and an Essene was forbidden to break bread with the profane. This had led to the assumption on the part of many scholars that John the Baptist may have been an Essene. He appeared "preaching in the wilderness of Judea" where Qumran is located. He "had his raiment of camels hair and a leather girdle about his loins; and his meat was locusts and wild honey." The rough clothing was appropriate to an ascetic group, the leather girdle as we have seen was particularly indicated for an Essene, and locusts and wild honey are clean foods under the Torah and do not require the touch of possibly unclean hands in their preparation.

Although a high order of "ashlar" masonry was being practised at the time, particularly in Greece, Rome and Egypt, the buildings at Qumran were noteworthy for their solidity rather than their grace. That they have endured is due chiefly to the arid climate, the isolation of Qumran and the weight of the stones used. The architecture is rather less than typical of Israel of 2,000 years ago. The tanks and cisterns were plastered and there was probably considerable use of sun-dried brick. The Essenes were not building for eternity, they were awaiting it and beauty and comfort were not too important.

Although the Essenes subscribed to an extensive angelology, they were strictly forbidden to reveal the names of the angels. Essenes did travel to a certain extent. Material not available at Qumran had to be procured, and there were other Essenic groups, which we may assume were visited from time to time. In order to avoid pollution themselves while travelling, and to prevent the entry of strangers who may have rendered unclean the community at Qumran, it may well be that the names of angels were used as means of making themselves known.

We are informed that the Essenes taught by means of symbols, but unfortunately very few of those symbols have descended to us. However, one symbol, of great importance to Masons has been recovered. It is the right-angled triangle, in the proportions of 3-4-5, and is referred to in the Masonic ritual as the forty-seventh Problem of Euclid. This is a well known symbol of antiquity, used by, among others, the Kabbalists and Pythagoreans. Its concealment among the Qumran writings is typical of the care exercised by the Essenes to prevent their teachings from falling into profane hands.

In Hebrew, letters are given numerical equivalents. The fourteenth letter of the Hebrew alphabet nun, is the numerical equivalent of the number 50. From a veiled reference in the hymn that ends the Manual of Discipline the French scholar, professor Andre Dupont-Sommer, who occupies the chair of Hebrew at the Sorbonne in Paris has deduced that a reference to the letter N signifies the 3-4-5 triangle, the sum of the squares of which is 50. 50 is a very significant number, as is 12, the sum of the sides of the 3-4-5 triangle. This will not only show the magnitude of the task confronting the scholars working the Essenes were men of some with the Scrolls, but it shows that sophistication and education, and not merely hot-eyed fanatics dwelling in the desert.

Masons will be interested in the Essene figure known as the "Teacher of Righteousness." He was apparently their founder, or at least the founder of the community at Qumran. From the purposely devious and obscure wording of the commentary on the book of Habakkuk it has been deduced that this teacher was persecuted and possibly martyred. Some investigators read a prophecy of his imminent return, possibly as one of the promised Messiahs. Masons will recognize here resemblance to our own Hiramic legend.

It is not known what happened to the Essenes. It is certain that the monastery was abandoned, rather hastily, in the Jewish revolt A.D. 68 a war in which the Jewish historian Josephus served as a general. After wrapping the Scrolls in linen cloths and placing them in jars they were hidden in the adjacent caves and the rest is darkness. Although the monastery was occupied by Roman troops for a while, inkwells were found in the scriptorium where so many of the Scrolls were written or copied, and bowls were found in one of the pantries. During the Middle Ages there arose a Jewish sect known as Karaites, who observed the same calendar as the Essenes, and who claimed that their authority was certain books, found in caves in Judea. They ascribed these books to the "Magharians" or people of the caves. Certainly the aforementioned Damascus Document, copied hundreds of years after the abandonment of the monastery at Qumran shows a continuance of interest in the brotherhood. The sect remained in the structure of the Jewish faith. The Essenes were not proselitizers. This alone should refute any claims that the Freemasons are in any direct way descended from the Essenes.

The work on the Scrolls continues. New discoveries are constantly being made, a major cache being uncovered as recently as 1956. More light is being cast on the Bible, the Holy Land, and indirectly, on Freemasonry. It will take years to sort, arrange, translate and analyze the contents of the Scrolls. Our faith in the Bible is strengthened by finding 2,000-year-old books almost word for word the same as ours.

BIBLIOGRAPHY

The Bible.

The Apochrypha. Morals and Dogma, Albert Pike.

Encyclopedia of Freemasonry, Albert G. Mackey.

The Dead Sea Scrolls, A. Dupont-Somer.

The Jewish Sect of Qumran and the Essenes, A. Dupont-Somer.

The Dead Sea Scrolls, Millar Burrows

What Mean These Stones, Millar Burrows.

The Archeology of Palestine, W.F. Albright.

The Dead Sea Scrolls J. M. Allegro.

The Meaning of the Dead Sea Scrolls, A. Powell Davies.

Christian Beginnings, Morton Scott Enslin.

The Scrolls From the Dead Sea, Edmund Willson.

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The Lively Adventures of Leo Taxil

BY ALPHONSE CERZA, F.P.S. (IIlinois)

IT IS NOT OFTEN that a true tale can be told that is stranger than fiction. The astounding story of Leo Taxil is one of these incidents of history.

He, who later adopted the name of Leo Taxil, was born in Marseilles. France. under the name of Gabriel Antoine Jogand - Pages, on March 21, 1854. His early life was spent in a reformatory operated by the Jesuits and his life there caused him to develop a great antagonism to the Church with special emphasis on clericalism. He arrived in Paris in 1879 and he immediately proceeded to write against religion; he accused the clergy of all sorts of fantastic things and displayed very flexible imagination. He wrote a lurid book entitled the Private Love Affairs of Pius IX and was fined because of the obscene material contained in the book. He organized the League of Freethinkers and became the editor of the Anti-Clerical periodical. As a result of all these activities he acquired the reputation of being the most dangerous enemy of the Roman Catholic Church.

In the year 1881 he petitioned for the degrees of Masonry. There was some doubt about his qualifications but the ardent appeals of his sponsors overcame these doubts. He received the first degree and attended three meetings of the Lodge. He was then expelled because of some misconduct.

On April 23, 1885, he announced to the world that he had been in great error in his views. He made a long monastic retreat supposedly to do penance for his past errors. Because of his strong prior aversion to the Roman Catholic Church there was great amazement over this complete change. With his usual energy he immediately started to work for the Church and developed the greatest hoax in all history. The fact that his wife continued to issue anti - clerical material did not seem to bother the Church that was content with its great acquisition.

His first project was writing a number of anti - Masonic books. This was the shrewdest thing he could have done because it was just the year before that the Pope had issued the Bull called Humanum Genus in which he reiterated in detail that the Roman Catholic Church was opposed to Freemasonry. The first of Taxil's books was called The Three - Degree Brothers in which he developed the theme that the Craft glorified and worshipped the devil. In this book and those that followed he presented the most fantastic tales with lurid details fabricated with the wildest imagination. Since the Papal Bull had paved the way he found a ready audience and the Roman Catholic press for years devoted a good deal of space to these wild stories. Leo Taxil's eminence was such that he was received in private audiences with the Pope, he fraternized with the leaders of the Church, and was honored wherever he went among Roman Catholics.

Success encouraged him and the ready acceptance of his imaginary dreams caused him to create more fantastic tales with more lurid details, and he went so far as to claim that in Masonic Lodges Lucifer was worshipped as the Prince of Goodness which was symbolized in the form of a snake. In detail he explained the fanciful ritual of this claimed worship and he boldly stated that the ceremony ended with the profaning of the Host. He fabricated characters, claimed that they were real, and attached to them the most atrocious characteristics. He went so far as to claim that Albert Pike was the Pope of the devil, that French Lodges had women's organizations attached to them which served the purpose of a harem, and that at many Lodge meetings the image of God was dragged about in filth. All these wild assertions were read widely and Leo Taxil profited from these labors or dreams.

His magnum opus was the creation of Miss Diana Vaughn, of Charleston, South Carolina, who was presented in 1895. She was represented as having been born in 1874 as the daughter of the devil. Though really non-existent, Leo Taxil presented to his reading public copies of her memoirs in which she recited how she was dedicated to the devil when she was ten years of age, was initiated in an American Lodge, and was later wedded to the devil. Month after month she issued copies of documents which were represented as being true and recited the events of these satanic Lodges. The matter was presented with details of time, place, and names of supposedly real persons and was so impressive that thousands of letters were sent to her praising her for her work. The Roman Catholic press carefully recorded her every deed. She was so "real" that when it was announced that an Anti-Masonic Congress was to be held in Trent she sent a contribution to Cardinal Parocci, who promptly thanked her for her thoughtfulness.

The Anti-Masonic Congress met in Trent in September 1896 and was attended by leaders of the Roman Catholic Church with a large number of dignitaries gracing the meeting. There were thirty-six bishops, fifty episcopal delegates and more than 700 clergymen. The Diana Vaughn matter was one of the main topics of discussion and Leo Taxil was the center of attention. A German delegate declared to the Convention that it was his opinion that Diana Vaughn was non-existent. But so powerful was his spell woven that most of the members of the Convention regarded this poor objector as the sly tool of the Masons. The Abbe Gruber was a member of the Convention; years later he was to write the article on Freemasonry for the Roman Catholic Encyclopedia and with the passage of the years he was the most voluble opponent of the Craft. The Diana Vaughn matter was discussed at length by the Convention. Leo Taxil even produced a photograph of Diana Vaughn, and he made excuses for not presenting her to the assembly. When he was done he was greeted with wild applause. But the matter was not so easily ended. A committee was appointed to explore the matter; it later reported innocuously that up to that time it had been unable to find any evidence to the effect that Diana Vaughn did or did not exist.

On Easter Monday of the year 1897 Leo Taxil called a meeting at the hall of the Geographical Society in Paris. The hall was filled with people. The announced purpose of the meeting was the raffling of a typewriter and the presentation of an illustrated lecture. The lecture was not delivered. Instead he stated that Diana Vaughn was non-existent and that for twelve years he had been fooling the Roman Catholic Church. His audacity knew no bounds. Those present were so shocked that a riot resulted and Leo Taxil had to be protected by the police. This sensational revelation was received by the Roman Catholic press by a discreet silence.

Leo Taxil retired into the shadows. He died in 1907. Though this hoax was perpetrated many years ago the evil thus created still lives on because occasionally one does hear the old tune that was played so well and so imaginatively by Leo Taxil.

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What is a Child's Smile Worth

THE STORY of the Pusan Children's Charity Hospital is more than a record of medical care provided for youngsters in need - it is a living monument to the compassion and charity of the men who served in the Armed Forces in Korea - particularly Masons; for the whole idea of caring for sick kids was born in the hearts of the Pusan Masonic Club.

Many books have been written about the rough, tough G.I., Leathernick and Gob, but when a child is in trouble, none are more ready to pitch in and help than these same fighting men. This was the case in Korea in 1950 when thousands of refugees fled to South Korea from the North. Among these people who sought sanctuary from Communist brutality were uncounted children, sick, orphaned, homeless and hopeless.

Perhaps nowhere in the world, certainly in no more critical situation, has the Masonic idea of Brotherhood been put to more practicable use. Here our men saw the frightening prevalence of fractures, tetanus, diarrhea, eczema tuberculosis, abscesses, and a score of other diseases, which, without proper care, could only multiply in the filth of the city of over a million to which these children had come. Something had to be done about it; and to their undying credit, something was done about it.

The Hospital started in a small way. For almost five years it was housed in a totally inadequate structure, a wooden building used previously as a brothel. The staff was assembled, the chief pediatrician installed, the nurses engaged, the kids washed, put to bed between clean sheets, and given a chance to live.

In 1955 a modern two - story, fireproof building was erected from surplus U. S. materials, and with funds donated by friends in Korea and the United States. Recently additional surplus materials were made available to enable the nurses to have their own living quarters apart from the hospital building itself. This means that the 80 beds in the hospital can be made available for sick children.

The monthly average of Outpatients last year was well over 1000, which means that more than 30 children per day came to the hospital for treatment for some disease which did not require confinement.

The monthly average of beds occupied last year was well over 2,000 which means that our beds were filled with sick kids every minute of every day of the month.

The actual fact is that there were often two kids in one bed. When we consider that once these youngsters had no place at all to sleep except the darkened doorways of stores or the gutters of dirt roads, that their only covering was burlap, that their food was mainly the garbage of the city, we can appreciate that being clean and cared-for, even in a bed originally built to hold one, is no great hardship.

The Pusan Children's Charity Hospital has a staff of over 50 trained personnel headed by our American-trained, woman pediatrician, Dr. Rho Young Ha. Two Mennonite nurses handle the training of native girls as nurses. The hospital has become more than just a medical center for treatment of sick children; it is now sending out teams of doctors and nurses into surrounding areas to install preventive health programs among the hundreds of local institutions which are dignified by the name "orphanage," but which are woefully lacking in most essentials for adequate child care.

In conjunction with the Pusan University Medical School, medical students are being trained as children's doctors, and auxiliary medical personnel as children's nurses and technicians. In this undertaking the hospital has become the pediatric teaching center.

Today the men on the armed forces are back home, and we're thankful for that; but the work of the hospital continues. In fact, the need for the services of the hospital would seem to be increasing as the Koreans recognize that there is an avenue of better health open for their young ones. Not one penny has ever been charged for this service.

How, then, does the hospital exist? This is almost a miracle. Thousands have given their support, and it would be difficult, and perhaps, even unfair to point. Yet we cannot overlook the tremendous assistance of the Commission on World Service of the Evangelical & Reformed Church, The Mennonite Central Committee, the Pusan Masonic Club, Han Yang Masonic Lodge in Seoul, Church World Service, and a score of others, including our Stateside organization, The Friends of the Pusan Children's Charity Hospital, Inc., with headquarters at 122 Maryland Avenue, N.E. Washington 2, D.C.

The Board of Directors consists of about 30 representatives of military and civilian life in and about Washington, the Sojourners, Eastern Star, DeMolay and other Masonic groups. President is Brother Renah R. Camalier, attorney, former Commissioner of the District of Columbia, Past Grand Master, Grand Lodge of the District of Columbia, and Past Potentate of Almas Shrine Temple.

American funds are converted into Korean when at the legal rate of 500 to the dollar. The cost of running the hospital is about $4,500 per month, approximately $150 a day. The person who contributes $6 actually keeps this great, humanitarian institution alive for one hour. What a magnificent opportunity this is for us to help those kids, who, by the wildest stretch of the imagination, could not possibly help themselves.

One of our nurses has written that she has seen Korean children restored to health and smile for the first time. In this age of hydrogen bombs, satellites and materialism, we ask bravely, and without apology, what is a child's smile worth?

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The oldest account of fishing with the hand appears to be dated 195 A.D. This method of fishing, using nothing but the human hand, was widespread throughout the world at one time. After this early Greek reference, the next oldest - from China - is dated about 1325 A.D.

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North as Applied to Masonry

by MILO COLLINS, M.P.S., (Colo.)

A Lodge has three lights situated East, West and South, representing the Worshipful Master in the East, the Senior Warden in the West and the Junior Warden in the South. There is none in the North because of the situation of King Solomon's Temple. It being situated so far north of the ecliptic that the sun or moon at meridian could no rays into the north part of it. Therefore we Masonically term the North as a place of darkness.

Albert G. Mackey in his Encyclopedia of Free Masonry explains as follows: "The North is Masonically called a place of darkness. The Sun in his ecliptic never reaches farther than 23d 28' North of the Equator. Therefore the north side of any wall or object north of this point will be entirely in shadow at the hour of meridian. The use of the north as a symbol of darkness is found with the present interpretation, in the early rituals of the last century. It is a portion of the old Sun Worship of which we find so many relics in Hermetic philosophy and in Freemasonry. The East was the place of the Sun's daily birth, and hence highly revered; the North the place of his annual death, to which he approached only to lose his vivific heat, and to clothe the earth in the darkness of long nights and dreariness of winter."

We are informed that in the speculative Order of today there are but three important positions, namely, East, West, and South. However in the Lodge of the Ancient Order of Operative Masons there were four official chairs, filled as follows:

The officers in the East, West and South were the same as in a Lodge of our Speculative Order, but the most important position of all was in the North. This was the position of the High Priest. Thus in the Operative Lodge the North was not left in darkness, but was the point from which emanated the "Divine Light of Truth."

This resembles our York Rite Order of Royal Arch. The High Priest is the officer of highest rank, with the King, Scribe and Captain of the Host the lesser important officers. The explanation of why it is that in our modern Speculative Order there is no officer in the North, is because the knowledge of spiritual light and truth was withdrawn or lost. The Speculative Order, therefore does not need a High Priest in the North, because all his work in the Lodge was embodied in the word of instruction which was lost. In the Ancient Operative Order, the High Priest was the official instructor of all candidates, and therefore one of the most vitally important officers of the Lodge. From him emanated the Divine Light of Truth and Spiritual Life.

One of the most ancient Masonic documents, well known to Masonic historians and writers and held by them in profound esteem as a real landmark in Masonic literature, is that remarkable document written on Masonry by H. Adamson of Edinburgh, Scotland, and published in 1638. The wonderful document may still be found among the archives of Edinburgh Lodge No. 1. Among many things of purely Masonic significance and value contains the following:

"We have the Masonic Word and Second Sight." The expression "Masonic Word" has direct and definite reference to the Grand Masonic Word.

As for myself I like to think of the term darkness as ignorance, which cannot be improved upon by the Sun or Moon, but only through the works and word of God. The Sun or Moon does not radiate any light from the North, but rises in the East, is at meridian height in the South and sets in the West. The only light that can be obtained from the North is through the help of Almighty God.

I believe that Masonry leaves the North in darkness to encourage its Brethren to study the Holy Bible the Greatest Light and thereby gain more Masonic Light. It is no wonder then that Masonry leaves the whole north side of the Lodge as a place of darkness. There exists the great mass of the unknown of which we have little or no knowledge and will never, until the end of time, be completely cleared up. The greatest lesson of all is still behind that place of darkness, and this is what Masonry is striving to show us; that when we look through that place, which appears to our limited vision to be dark, we suddenly discover the Greatest, the Most Brilliant Light of all, for there we see and recognize God. The Great I AM, in all his omnipotence, his omniscience and his omnipresence, over all and with all the greatest Masonic Light.

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