October,1958
Volume XI Number 5
Contents
It Seems to Me ..... Lessons on The Scriptures
The Perpend Ashlar Chat and Comment
Americanism and the Public School Thirty Years' Service Indicate Brilliant Future
Determining Regularity Was Eleazar Williams The Lost Dauphin
Philippines-Japanese Situation RECOMMENDED MASONIC READING
Published bimonthly at
Franklin, Indiana
By
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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by JOHN BLACK VROOMAN, F.P.S.
THAT while a birthday is something of which to be proud, pride can only come with accomplishment.
Having prospered for thirty years, The Philalethes Society has established itself as an organization with high ideals, desirable aims and intelligent and interested members who are carrying on its program in an effective manner.
But this is not enough. The past will not sustain the present, nor will the present be adequate unless it is projected into a planned future.
Let us look forward, labor diligently, create intelligently, that Freemasonry may benefit by our efforts.
The Society needs devoted and dedicated Freemasons who will carry on its ideals and activities. It needs men who will take their part in lifting Freemasonry to a higher level of service. Only on this basis can its existence be justified.
SOCIETY BIRTHDAY DINNERS FEATURED FOR OCTOBER FIRST
On October first, or as near thereto as possible, there will be held simultaneous Birthday Dinners of the Society in each of the localities throughout the United States in which two or more members of the Society reside.
Master Masons who are interested in the Society, its purposes and its activities, will be the honored guests of members gathered about the tables, and good fellowship will prevail with a re-dedication of members and guests alike to the ideals of the Society.
WILL YOUR COMMUNITY HOLD SUCH A DINNER?
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IMPORTANT ! ! ! IMPORTANT ! ! !
The BROCHURE which is enclosed in this issue of The Philalethes magazine - "What is the Philalethes?" "What Can It Do For Me?" is intended to focus the attention of all interested Freemasons on the Society, its purposes, its activities, and to inspire them to seek Fellowship with the more than five hundred active members of the Society throughout the world.
READ IT! Then pass it on to someone you think will heed its message and engage actively in our work. We want to reach Freemasons who can interpret Freemasonry more intelligently.
EVERY MEMBER GET A NEW MEMBER
NOTE: Additional copies of this brochure may be obtained from the Executive Secretary, whose address is at the top of the page.
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By CHAPLAIN GEORGE M. CORDNER, M.P.S.
Part I One Hundred Thirty-third Psalm
This, the first of a series of articles written by Brother Cordner, emphasizes the importance and significance of the Scripture Lessons of the three degrees. A further discussion of each of the remaining two lessons will appear in subsequent issues of this magazine.
MASONRY MAY BE SAID to he founded on the Bible, developed through symbolism, and expressed in morality. Through the blending of these three forces it achieves its impact on mankind in ratio to man's acceptance of what is presented to him.
Jesus said, "They have ears, but they hear not." This could well be said of many who receive Masonic degrees and regularly attend Masonic meetings. For example, every Mason has often heard three passages of Old Testament Scripture, from the Psalms, from Amos, and from the Book of Ecclesiastes, yet probably few have thought of the symbolic teaching that is revealed in these passages. Each of these passages carries a lesson beyond its words that any sensitive Mason might do well to hear, heed and ponder upon.
With the thought that we might be able to encourage more listening and thinking about the wisdom underlying the Scripture lessons of each of the degrees, I should like to direct your attention to the background, explanation, and some of the passages of Scripture that regularly fall upon our ears, but which we seldom hear.
During the Entered Apprentice degree our attention is directed to the One Hundred Thirty-third Psalm: "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore." This is a Psalm from the post-exilic period whose literary form begins to show some of the so-called Hellenic influence, as well as the teaching of moral values that is so much a part of the "wisdom literature" of the Old Testament. It is thus sometimes called a "Wisdom Psalm," or a "Pilgrim's Psalm." The latter name refers to the fact that it is presumed that some of the Psalms were meant to be directed toward members of the various bands of pilgrims who were journeying to Jerusalem in the period of the restoration of the Temple and the return to Jerusalem as the "Holy City." The tone is one of practical instruction on matters of moral significance, and social instruction that would be most valuable to those who were embarking on a social pilgrimage that was to end in a spiritual dedication.
One of the great characteristics of Judaism has been its constant emphasis on the unity of the family as both a social and a religious practical teacher of the modern phrase, "The family that prays together, stays together." Through the stable family unit the whole religious and social structure was so strengthened through mutual understanding, endeavor and respect, that the religious and social customs of the people were able to endure in spite of the relentless pressures of the outside world and of foreign and even unfriendly influence. If the family could be prepared and established as a harmonious unit, then the great religious lessons taught in the bosom of the family would have an excellent chance to endure. In the same way, if those who are bound together in some great common affiliation can dwell as a harmonious whole, without division by envy, strife, rivalry, or schism, then that affiliation will be most pleasant and effective.
With this proclamation of "how good and how pleasant it is for brethren to dwell together in unity" as a starting place, the Psalm continues in the traditional Hebrew manner to restate and reemphasize the value of harmony within a social group of any kind.
Having begun with an implication that harmony is good in a closely knit group, such as a family or a brotherhood, the Psalmist continues his word pictures, "It is like the precious ointment upon the head." The word "ointment" that is used in the Hebrew Psalm is the same word that is most often translated "oil" in other passages of the Old Testament. It specifically refers to a sort of perfumed olive oil that was almost a staple item for use in the home, the market place, and the Temple.
It was the custom in the Eastern home for an honored guest to be greeted, led to a place of honor and then have perfumed oil poured upon his head to soothe and cool him from the heat of the day and the unpleasantness of travel. If he were a most welcome guest, highly honored or much appreciated, a larger quantity of oil would be used, so that the oil not only covered his hair, but also ran down upon his neck, his beard, and to the collar of the garment about his neck.
There was a twofold significance to this expected courtesy, for it not only was cooling and refreshing to the senses, but it was also satisfying to the ego. The oil was somewhat expensive, and so the amount of it that was used was a way of expressing the amount of pleasure the host experienced in having this guest in his home. We recall the familiar portion of the Twenty-third Psalm, "Thou anointest my head with oil," serving to introduce the portion of the Psalm that relates to the Psalmist as a welcome guest in the house of the Lord.
Beyond this common hospitable use of oil in the greeting of a guest, there is still another reference which we might consider. When one was set apart to the priesthood of Israel, a portion of the ceremony was the anointing of the individual as a mark that he was so being set apart, and that there was a symbolic transference of the virtue and holiness of God to the newly set apart priest. This interpretation has some special significance due to the reference that is made to Aaron, the traditional founder of the hereditary priesthood of Israel. We might also consider that this reference is used in connection with "harmony" to imply that one who is given completely to the strengthening of harmony among his family, his brethren, and the guests within his house, is being set apart to a special service reflecting the very nature and character of God.
Mount Hermon is the highest mountain in the Holy Land, being almost ten thousand feet high. Tradition tells us that it may have been the Mount of the Transfiguration mentioned in the New Testament. Its three peaks are all above the timber line, and the snow on its caps often remains there for all of the summer months. It commands an imposing place in Biblical references for it can be seen from most of the parts of the land, and was at one time used as the site of a pagan temple.
In a land where rain is scarce, the dew is very important. It provides moisture essential to the growth of much plant life that would undoubtedly die during the rainless season. Thus it is looked upon as one of the physical evidences of the care of the Lord for his people. A great curse upon the land would be like that in Haggai where he condemns the people of Israel for not rebuilding the Temple, and tells them that "the heaven over you is stayed from dew." If there were no rain, the dew of condensation might yet keep some of the plantings alive, but where there is no dew, even these will perish.
Heavy though the dew and moisture of Mount Hermon might be, still it is not heavy enough to reach to the walls of Jerusalem, so here we have a picturesque speech which may well express the extra, the extreme and the more than expected. Harmony among men is thus likened to the overabundance of good things provided for us by the bounty of the Lord.
The last phrase of the Psalm, "the Lord commanded the blessing, even life for evermore" sets before us the realization that the sense of unity and harmony among men is so pleasing to God and man, so refreshing physically and spiritually, so good for life, that it can bring us to the greatest blessing of all, eternal life, and eternal persistence of those ideals and institutions which we cherish most highly.
Perhaps as we sit again in Lodge, and this time listen carefully to the words of Scripture that usher in the first of our degrees, we may think about the symbolic lesson from the Bible that we are taught as we enter into the fellowship of the Craft. Harmony among all men, brethren and those unknown, is a refreshing gift which we bestow without limitation upon those who come into our presence. It is pleasing both physically and spiritually as an expression of our desire to do the will of God. As we learn to live in unity and in peace, so do we reflect the virtues of God which we have sought to apply in our lives. Without harmony among men, all things, no matter how valuable, must perish. With this harmony, however, we and all others may gain the blessing of finding that the basis for our harmony shall endure beyond our days, and that we have given a sense of eternity to the goodness of life we have known and learned.
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By ELBERT BEDE, F.P.S.
IN PRACTICING FREEMASONRY we hear and read a great deal about two ashlars. Many thousands of words have been written about these two symbols. I can think of no Masonic writer of note of recent years who has failed to add something that may be derived from them, all without coming near exhausting the subject. Some give a third, the Perpend Ashlar. This particular ashlar, is a stranger to many Freemasons.
The Rough Ashlar, in the Oregon and many other manuals, is described as a stone as taken from the quarry in its rude and natural state and by it, so we are told, we are reminded of our rude and imperfect state by nature. I like the emulation working which characterizes this ashlar as "representing man in his infant or primitive state, rough and unpolished as that stone until, by the kind care and attention of his parents or guardians, in giving him a liberal and virtuous education, his mind becomes cultivated, and he is thereby rendered a fit member of civilized society."
The Perfect Ashlar, in most monitors and manuals, is described as a stone made ready by the hands of the workman and ready to be adjusted by the tools of the Fellow Craft Mason, inferentially at least in the structure for which it has been designated. By it we are reminded, the manuals tell us, of the state of perfection at which we hope to arrive by a virtuous education, our own efforts and the blessings of God. The emulation working adds qualifications which I have not seen elsewhere and with which many may not fully agree. It says: "The Perfect Ashlar is a stone of a true die or square; fit only to be tried by the S. and Cs. This represents man in his decline of years, after a regular well-spent life in acts of piety and virtue, which can in no otherwise be tried or approved than by the S. of God's Word, and the Cs. of his own self-convincing conscience."
The implication seems to be that all Rough Ashlars should be made into Perfect Ashlars - that they serve little purpose if they remain in their rude and natural state. To such a belief or implication I take exception, although I grant each Brother his own interpretation. Possibly, to support my interpretation, I should define what I believe the writers of our monitors meant by "rude." I accept the definition, "rugged, stalwart, steady" and, when applied to our members, "vigorous." To me it follows that a petitioner for our degrees, if accepted, symbolizes the Rough Ashlar under this definition. In our ritualistic and monitorial references to the ashlars we indicate in the strongest manner possible that we expect every Rough Ashlar whom we receive into the Tyled Circle will strive to become a Perfect Ashlar. We well know that most of them will remain Rough Ashlars, but are they for that reason any less a part of our Fraternity?
To illustrate the point I wish to make, I call attention to the manner in which ashlars, rough and perfect, are used in the construction of many material pieces of masonry, where rough ashlars of various sizes and shapes often form a large part of the structure. The ashlars, as we use them, symbolize humans, members of our Fraternity. Don't we have in Freemasonry Brethren whom we highly regard who are of rough exterior. Don't we have in Freemasonry worthy Brethren of various sizes and shapes, physically and mentally? Don't we have in Freemasonry beloved Brethren in various stages between the rude and natural state and that of perfection which none has yet attained ? If each of these is sound internally and of good heart, hasn't each an important place in the Masonic structure? After all, it is the internal, not the external qualifications which recommend a man for Freemasonry. Something approaching perfection may come to the Rough Ashlars of ours in later life, after years of study of Freemasonry and related subjects and regular association with their Brethren; after roughness and ruggedness have been fully or partly removed: after these Rough Ashlars have yielded to the demands of advancing years and mental embellishment has at least partly taken the place of the distinguishing characteristics of the Rough Ashlar. But the nature of the stone, of the human Rough Ashlar, has not changed. It originally was rugged and without blemish. There has been developed what already was inside waiting for the Working Tools of Freemasonry to bring out its hidden form and beauty. The workmen may seem to have dallied in their work, but conversion of a Rough Ashlar into the Masonic Jewel approaching perfection is no task to be entered upon lightly or pursued heedlessly.
Perhaps we should be reminded that the Speculative Freemason is not only the workman, but also the material. What is in him goes into the living Temple which he creates and in which he lives and has his being.
I would not feel that I had given full attention to the Rough Ashlars in our membership if I failed to comment that they, in our Lodges, in our Fraternity, fill much the same function as the rough ashlar in physical structures. The symbolic Rough Ashlars, with no great ambition to become what we term Perfect Ashlars, form the mass of our membership. They are the beloved Brethren who attend communications regularly for no other purpose than to sit in the body of the Lodge and enjoy fellowship with their Brethren. Even if not regular attendants, they pay regularly the dues without which our Fraternity could not exist. Many of them perform Masonic duties of which we never hear, such as calling on the sick, giving counsel to a Brother who is troubled, or extending charity to one who is in distress. Let us not minimize the part played by the Rough Ashlar. Often he performs duties overlooked by the highly informed and polished Brother to whom many often refer as a Perfect Ashlar.
In concluding my comment on these two ashlars, may I quote briefly from Hunt's Masonic Symbolism:
"In becoming the perfect ashlar the nature of the stone has not been changed. The workman can not take a poor stone from the quarries and make it perfect; Masonry can not take a base man and make him good. The rough can be made smooth, but the stone must be capable of taking the polish or the work will be in vain. The Lodge should, therefore, be careful of the material which it accepts. Masonry can give a man what he has not, but it can not make him what he is not. The Order can bring out the good that is in a man, but unless he has the germ within him, Masonry can add nothing. Only the grace of God can transform the material, but, given the proper material, the Working Tools of the Fraternity will render valuable assistance in bringing it into perfect form."
Now to the third ashlar, or probably more correctly the second ashlar. Manuals and monitors up to the early part of the eighteenth century, so far as I have read them, make no mention of the Perfect Ashlar so familiar to Freemasons of today, but there was in the operative Craft a Perfect Ashlar under another name, the Perpend Ashlar. Probably many have not so much as even heard of this stone despite the important place it had in Operative Freemasonry. There is little wonder that this is true as it has been given no place in rituals of the Speculative Craft. Mackey's Encyclopedia does not mention it. Coming to us from the Operatives as the most important ashlar in any structure in which rough ashlars formed the mass, possibly it teaches us that, even as a Speculative Craft, we should endeavor to erect perfect living Temples. The architectural principle of the perend ashlar is used in great structures of today.
The perpend ashlar was essential in the erection of any structure for which stones of various shapes and sizes were used. The perpend ashlar was a perfect ashlar and seems to have been thus designated. It was prepared by the skilled hands of a workman for the builder's use - for a certain and definite purpose that no other ashlar could serve - and to exact specifications. It had to be a perfect stone. It had to be without flaw. In length it was the exact width of the wall into which it was to be fitted, and it was faced in exactly the same manner on both ends. One end was placed to the inside of the structure and the other to the outside world. If in this there is symbolism for the Speculative Craftsman, it seems to me to be that he should present to the world the same face that he does in the Lodge.
Perpend ashlars were placed at suitable intervals as binders to hold together the stones of many shapes and sizes in the wall. Mortar was not sufficient. Without these perpend ashlars walls that rose to the heavens would have been in danger of crumbling. The weight above might have dislodged stones in the lower part of the walls and caused them to disintegrate. By the use of perpend ashlars walls could be raised to great heights with the assurance that they would stand for centuries.
Lodges have Perpend Ashlars in their memberships, Brethren who act symbolically in the Lodge in the manner that perpend ashlars acted in the walls of symphonies in stone raised by our Ancient Brethren. Usually they are older Brethren, experienced Brethren who have passed through the chairs, but not always. I know many Brethren with no ambition to become Past Masters, but willing to fill in as Tyler or in some minor position, who take the part of Perpend Ashlars, while I know Past Masters seldom seen within the Tyled Circle who have completely failed as an influence in their Lodges. Those who play the part of Perpend Ashlars are a binding force, also a guiding force. They are ever ready to take a small part - or a large one - previously assigned to an other Brother who at the last moment found he could not be present. By a few words of wise counsel they may cause Brotherly Love again to exist between Brethren who had become estranged by some minor difference. They are ever ready to instruct candidates and explain rationally things about Freemasonry and its obligations which mystify those candidates. They have a few wise words for the festal board. All these things provide the mortar that holds the Brethren together in one sacred band or society of friends and Brothers among whom no contention ever should exist but the noble contention, or rather emulation, of who best can work and best agree. They are a binding force - a guiding force - for Freemasonry as a whole.
Also there are Lodges which play to a large degree the same place in the whole structure of Freemasonry that the perpend ashlar plays in great structures of stone. They are a binding force - a guiding force. They keep the fabric of Freemasonry from crumbling from disintegrating.
We need more Brethren and more Lodges that play the part of Perpend Ashlars.
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News, achievements and items of interest about our
Fellows and Members - Discussion and comment on
Mutual Topics.
- Pfan Mail and Observations -
BROTHER JAMES R. CASE, F.P.S., was the guest speaker at the St. John's Day Observance of Grafton Lodge No. 46, Haverhill, New Hampshire, June 22, 1958, on the occasion of the one hundred seventy-fifth anniversary of Jeremy L. Cross, noted Masonic ritual maker.
The meeting was in conjunction with St. John's Lodge No. 1., Portsmouth; St. Andrew's Lodge No. 56, also at Portsmouth, and the Grand Lodge, AF&AM of New Hampshire. With his usual modesty, Brother Case has refrained from giving an account of what must have been an interesting meeting, but it was, no doubt, most delightful.
DR. CHARLES GOTTSHALL REIGNER, F.P.S., has just published a book, which while not of Masonic nature, is extremely interesting. In The Beginnings of the Business School, Brother Reigner recalls manuscripts of the thirteenth century, with references to writings hundreds of years before the Christian Era, in the Bible, and elsewhere, showing "accounts" made on tablets of baked clay and the development through the Middle Ages, of the science of book-keeping. It is unique, interesting and most instructive.
F. WILLIAM E. CULLINGFORD F.P.S., was recently honored by Phalanx Lodge No. 31, AF&AM, Charlotte North Carolina, for his long service to the Lodge, both as Secretary, and in other capacities, when a gilt-framed oil portrait of him was hung in the foyer of the Lodge. He was more than 40 years an officer of Phalanx Lodge. This is a deserved tribute, and we add our congratulations.
IT IS NOT OFTEN that we publish additional data about a deceased Brother, but the Trestleboard of Montezuma Lodge No. 35, Phoenix, Arizona, June 1958, has three of its four pages devoted to the appreciation and character of Brother Glenn Klaisner, M.P.S., and his devoted service to the Lodge and the community. Such praise deserves special mention, and we are happy to know of his affectionate regard by his fellows.
BROTHER THEO J. JENA, M.P.S. was elected Grand Master of the M:W: Grand Lodge F&AM of Indiana at the annual meeting of that Grand Lodge held at Indianapolis in May of this year. Also advanced, was Jack F. Hewson, M.P.S., who was appointed Senior Grand Deacon. We are happy to learn of these advancements.
IT WAS NOT UNTIL we received our latest copy of the Transactions of the Supreme Council, AASR, (SMJ), that we knew that several of our members have been advanced to the thirty-third degree of the Scottish Rite, or honored with the rank and decoration of Knight Commander of the Court of Honor (KCCH). Being naturally modest, we were not informed of their honors.
HENRY W. COIL, F.P.S. (Calif.) and Walter C. Winslow, M.P.S. (Wash.), were named thirty-third degree Masons, while James D. Carter, M.P.S. (Texas), Charles K. A. McGaughey, M.P.S. (Ky.) and Charles H. Cover, M.P.S. (Md.), and Grand Master of the M: W: Grand Lodge, AF&AM of Maryland, were given the rank and decoration of KCCH. We are happy to record their honors, and sorry that it could not have been published sooner.
SEVERAL MEMBERS of the Society appeared on the program of the Third Annual Conference of Masonic Libraries and Education at Boston, June 13-14 last, among them being William E. Yeager, M.P.S. (Pa.), Forrest P. Hagan, M.P.S., (Iowa), Ray Baker Harris, F.P.S. (D.C.), Nathan S. Tucker, M.P.S. (Ohio), and Ward K. St. Clair, F.P.S. (N.Y.). Members of the Society have been active in all conferences and meetings in which Masonic education is active, and are to be congratulated on their willingness to take part in these meetings.
BROTHER ROSS HEPBURN, F.P.S. was installed as Provincial Grand Master, Royal Order of Scotland, at Christchurch, New Zealand, May 10, 1958. At the same time Brother G. L. Austin, M.P.S., was installed Provincial Grand Secretary. With these diligent Freemasons working for the good of the Order, it is certain that their affairs will be in good hands.
A LETTER some days ago from Brother Cecil H. Ellis, M.P.S., gives us something about which to think, when we feel out of sorts. Having lost his dear wife several months ago, Brother Cecil writes as follows:
"Sometimes we feel overloaded with responsibilities and sometimes those responsibilities are blessings in disguise; Mrs. Ellis, who was my right hand, not only at home, but in the office of the Masonic Employment Bureau, passed away May 17, 1957, and I found that I was too busy to lose myself in grieving or in worrying in what might happen...."
Then he lists no less than nineteen different Masonic and civic organizations in which he is active, and in many of which he holds or has held office. In his philosophy of keep busy all the time, there is much that all of us can imitate in clearing our thinking and living. Congratulations, Cecil, on such a positive program.
REMEMBER, MEMBERS, this is the thirtieth anniversary of the Society. If you have any other members of the Society in the community in which you live, won't you arrange to break bread with them sometime around October 1, our actual anniversary date? It could be pleasant for all of you.
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NEW FELLOWS OF THE PHILALETHES SOCIETY
As this issue goes to the press we have learned of the very recent election of the following members as Fellows of the Society:
Dr. Charles H. Pugh of North Carolina.
Dr. William L. Cummings of New York.
Heartiest congratulations to these deserving Brothers. More about them in the December issue.
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Americanism and the Public School
Program of the Supreme Council 33d
Ancient Accepted Scottish Rite of Freemasonry
Southern Jurisdiction, U.S.A.
By JUDGE LUTHER A. SMITH, 33d, Sovereign Grand Commander
In the interest of special activities affecting Masonic progress and action it is a Measure to print this fine article by the Sovereign Grand Commander Of the Supreme Council of the Scottish Rite (SMJ).
THE SUPREME COUNCIL 33d, Ancient and Accepted Scottish Rite of Freemasonry of the Southern Jurisdiction of the United States, having been interested throughout its entire existence in Americanism and the public schools of our country, appointed a committee of five from the Supreme Council to study the various areas in which Scottish Rite Masons might become better informed and more active in supporting our free, tax-supported public schools. This committee, after careful study of the programs in the various Orients, made a report to the Supreme Council in October 1957 in which it suggested the following specific methods of achieving the purposes and objectives of the Southern Jurisdiction's program: (1) Inform and educate the public, the students, the teachers, the administrative staffs, and school boards on Americanism, the Constitution, the Bill of Rights and the Magna Charta; [Scottish Rite Masons have great pride and faith in the American public schools;] (2) prepare and distribute material showing the origin, development, and purpose of the public schools; (3) establish Scottish Rite public school scholarships whereby the Grand Commander will give annual awards for the best theses or dissertations on Americanism and public schools by graduate students working for doctorate degrees in the field of education; (4) suggest to public school authorities that they include in their curricula the material thus developed on the origin, development and purpose of the public schools; (5) support and sponsor Public Schools Week observances in such of the states as may desire this help; [For this purpose liaison can be maintained and material furnished of successful observances that some states have conducted for many years.] (6) establish a national public relations program whereby there will be released to the public through all media, including television, press, radio, and printed materials stories dealing with America and the public schools, and telling what is right and good about them; (7) interpret to the public through the media of movies, television, press, radio, and printed materials the objectives, programs and policies of the Scottish Rite.
The committee recommended that the Grand Commander be authorized to employ a director, administrative assistants and other personnel, and to do all things necessary to carry out this Americanism Program, the expenses to be paid out of the Supreme Council general funds.
In keeping with the action of the Supreme Council, I selected Dr. Willard E. Givens, 32d, KCCH. as Director of Education for the Supreme Council. Dr. Givens brings to the office the prestige of long service in the field of public school education, including 17 years as executive head of the N.E.A. He began his work on March 1, 1958, and is studying, outlining, and preparing ways and means whereby the Supreme Council can be of greater service to the Orients throughout the Southern Jurisdiction in carrying forward a positive and constructive educational program.
He is now preparing a pamphlet dealing with Americanism. A brief story of the public schools is being written, which will appear in pamphlet form, explaining why we have public schools, how they started, what they have done for our youth, and outlining why the public school must give more strength to our Republic in the complex problems our country faces around the world.
It has been suggested that each Orient (State), if it has not already done so, appoint a Public School Committee of from five to ten members and that it encourage each Valley (subordinate body) to appoint a Public School Committee; also that the Orient Committee be made up largely of the chairmen of the Valley Public School Committees, thus assuring a unified educational program throughout the state. Each Orient Public School Committee could then study, recommend, and carry into action all phases of the educational program which the Brethren in each Orient wish to support actively. Each Public School Committee could well consider such problems as: (a) planning a Scottish Rite program of Americanism which could use the material to be issued in this field by the Supreme Council; (b) studying ways and means whereby the free, tax-supported, compulsory public schools can be made more effective by encouraging the use of the material now being prepared by the Supreme Council; (c) investigating as to whether or not there is complete separation of church and state within each Orient and, if there is not, developing a remedy for correcting this situation; (d) suggesting the establishment of Public School Week in each Orient or giving vigorous support to American Education Week which has been sponsored during the month of November for many years in all states by the American Legion National Congress of Parents and Teachers, the National Education Association, and the U. S. Office of Education; (e) co-operating in every way possible with the constructive, forward - looking work of the state Department of Education, state Education Association, state P.T.A., state Association of School Board Members and other state organizations working constructively for the public schools; and (f) actively supporting sound, tax-supported public school legislation.
It is believed that the Scottish Rite will develop a positive, constructive program in each Orient of the Southern Jurisdiction in its support of public schools, Americanism, the separation of church and state, active co-operation with other public school organizations and in supporting scholarships for government and foreign affairs.
The Scottish Rite Fellowship Program was expanded and strongly supported following the Supreme Council's biennial session in October 1957 and the submission and approval of the Report of the Committee on Education.
The Supreme Council of the Scottish Rite made an endowment to the George Washington University School of Government of $1,000,000 in 1927. Since that time accruals and other Masonic gifts have raised the endowment to more than $1,500,000. The George Washington University is well prepared to carry on this Scottish Rite Fellowship Program.
A Fellowship provides funds for the maintenance of a graduate student, called a Fellow, who is pursuing some special field of study in residence at the George Washington University. Careful study by the university has been given to this problem in the light of past experiences. Most students will require twelve months of study to complete the work for the Master's degree. This means that the cost of books, tuition, and fees will amount to a minimum of $600. A minimum living allowance of $100 per month is made to the students. It has been thought wise, therefore, to establish $1800 for each Fellowship.
The areas of graduate study which will be covered by this Fellowship at the George Washington University School of Government will be one or more of the following: Foreign Affairs, Public Affairs, Economic Policy, Accounting, Business and Economic Statistics, Counseling, Psychometrics, Public Administration, Business Administration, and Personnel Administration.
There are many advantages in having these Fellowships located at the George Washington University. The university's able and stimulating faculty is led by its fine president, Brother Cloyd H. Marvin, 33d. The geographic location of the university in the Nation's Capital offers unequalled opportunities for study m governmental theory and administration The university maintains a close working relationship with the personnel at all levels in the departments and agencies of the Federal Government, thereby affording the student the advantages of personal interviews with national authorities in every field. The use of the Library of Congress and the availability of original research sources are all contributory reasons for the desirability of graduate study at the George Washington University.
The university is 136 years old, having received its charter from Congress in 1821. General George Washington left fifty shares of Potamac (Canal) Company for the endowment of a university in the District of Columbia "to which the youth . . . might be sent for the completion of their education . . . in acquiring knowledge in the principles of politics and good government."
The ultimate purpose of the Fellowships is to provide young men and women, whose family backgrounds are Masonic, with one year's graduate study in the Nation's Capital. Upon completion of their studies the Fellows will receive Master's degrees and will be placed in responsible positions in the areas of federal, state, or local government, thereby providing the Scottish Rite with a means of perpetuating the fundamental ideals of Americanism that have long been the vanguard of Masonry.
The Scottish Rite bodies in Louisiana established seven Fellowships to the George Washington University in 1957. As inquiries were received from other Orients about the program, the possibilities of this educational endeavor being initiated throughout the entire Southern Jurisdiction were discussed.
As a practical solution to the problem of disseminating this information to the Brethren in the field, it was decided to send my assistant, Allen Commander, 32d, into the field to discuss the full ramifications of the Fellowship Program. The first part of the itinerary has been completed with encouraging results. Some eighteen states were visited. The Orients of Florida and Montana indicated that they would immediately take steps to establish Fellowships to the George Washington University. Florida has now established three and Montana, two. The Orients of Alabama, Arizona, Mississippi, Missouri, Maryland, Nebraska, New Mexico, Nevada, Oregon, Texas, Washington, West Virginia, and Wyoming have established one Fellowship each. Twenty-two Fellowships have now been established in the Southern Jurisdiction. California, Colorado, Idaho, Kansas, and Utah were among the other Orients visited, resulting in tentative plans for the establishment of Fellowships at later dates. Plans for visitations to the remaining Orients are being made as invitations from these bodies are received.
Members of the Rite are to be congratulated for the enthusiastic support given to this program of the Supreme Council. If the enthusiasm given to this proposal is maintained, it is not too optimistic to assume that the Scottish Rite will soon have a most aggressive, far-reaching Fellowship Program in the area of government leadership.
The Scottish Rite Program of Americanism is based upon American history being a vital part of any program of preparation for intelligent American citizenship. Adequate courses in this subject taught by well-qualified and devoted teachers should be legal requirements in all the schools and colleges. Along with the facts of history which the young citizens would acquire, they should become conscious of the fact that the people themselves have exerted great influence upon the history of this nation. This was caused by their love of liberty and their right to do as they pleased as long as they did not hurt their neighbors. The people who formed the Colonies and the subsequent Government of the United States under the Constitution and the Bill of Rights really took charge of their affairs along all lines - business, commercial and industrial - also religious and ecclesiastical, and they have done well in all lines.
The youth of America should know that their forefathers had a lot of confidence in one another and loved to aid and assist their fellow man, and they did so very generously on a voluntary basis. History and experience had taught them that governments could not be trusted with too much power over the lives of the people. Students should learn from American history that the things which most vitally concern the people should be in the hands of local units of government over which the Federal or Central Authority should have little, if any, jurisdiction. Education is one of these.
If American history has been well taught, the oncoming generation will have also learned that here, for the first time in history, the matter of religion, church and the worship of God was put outside the bounds of governmental activity and left to the will and pleasure of the people themselves so that they could associate themselves together to build churches and worship as their consciences dictated, just as they were doing in business affairs without any aid or hindrance from the government.
Experience and statistics show that religion and churches in the United States have prospered more under this system of perfect liberty than anywhere else in the world. Our doctrine of separation between church and state is largely responsible for this happy situation.
Do all of the graduates of our high schools have this sort of knowledge of the history of their country? Have they developed strong convictions in support of the principles that animated the Founding Fathers? If not, they have not learned why the United States is the greatest country on earth, and they cannot understand why the American "way of life" has made the people of this nation the happiest and most prosperous who ever lived.
Scottish Rite Masons have an obligation to encourage a sound program of Americanism throughout the Southern Jurisdiction.
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Thirty Years' Service Indicate Brilliant Future
By Dr. WILLIAM MOSELEY BROWN, F.P.S.
President, The Philalethes Society
OTHERS PLANTED AND WE HAVE REAPED! To alter the metaphor, those who preceded us have builded better than they knew. Many names occur to me as I write this, but I shall not attempt to mention individuals here. All have made their contributions to THE PHILALETHES SOCIETY, some large, some small. Who shall determine how large or how small they were? As we observe our thirtieth anniversary, let us all rejoice together at the progress which has been made, the contributions which our members have given to the great Fraternity of which we are avowedly a part, the opportunities for service which have been ours, and the acceptance of our Society by the leaders of Masonry all over the world. There has also been a "union of hearts" and a welding of spirits among our members, all for the good of Masonry and of mankind. For what is the object of our Fraternity if it is not to serve men for the glory of God and the advancement of brotherhood among men. How sorely is the realization of this purpose needed just now! With all our rejoicing, let us in humility render thanks to the Supreme Architect of the Universe for all His blessings to us and to our Brethren wheresoever dispersed upon the face of the globe!
As your president for the time being I greet you in the name of our Society and of Masonry. Let us be grateful that we see the Philalethes celebrating its thirtieth anniversary with a membership of more than 500 strong, and with its Fellowship of some of the most outstanding Masons of the world. As observances are held in October among many of our local groups, we greet and congratulate them all, especially those of our membership, who have taken the lead in organizing these "birthday dinners." It is requested that accounts of all of these occasions, without exception, be sent to the editor of our magazine for publication. Even though these reports may not be published in their entirety because of space limitations, that will be no indication that we do not appreciate the reports. At the same time, we could wish that suggestions for the Society's program and for the improvement of the magazine may be included. In fact, one of the parts of the local dinner program might well be the discussion of these and kindred subjects. There is certainly room for improvement as we face the next thirty years.
Our thirtieth anniversary gives us an occasion, among other things, for taking inventory of our progress to date.
The Society is not restricted to Masonic writers and researchers in any sense of the word. "More light," is a Masonic by-word. Our letterhead carries the statement that the Philalethes Society is "an international Society for Freemasons who seek more light and Freemasons who have more light to impart." You see, the rule works both ways, as any good rule should do. Our membership is open to seekers as well as finders! Every Mason reading these lines is hereby invited to join us in our great program.
The increase in our membership is one of our major objectives, of course. It has always been so. We cannot render the service, which we desire, unless we can obtain moral and financial support from Masons everywhere. What a fine thing it would be if we could increase our number to at least 1,000 members in the next two years. This can be done sooner than we think. If every member will get a member, the job would be done. Our magazine is our major expense and without communication between members and officers and members and members it is easy for us to loose interest and eventually to fall apart. Philalethes are lovers of truth. Truth grows as it is imparted to others. Fortunately, truth is one of those imponderables, which lead us to mental and spiritual development, enabling us - every one - to become "living stones for that spiritual building, that house not made with hands, eternal" - not only in the heavens, as the ritual has it, but also upon the earth, where, under the proper conditions, eternity descends, as it were, and touches time.
Our Certificate of Literature has now been awarded twice. It is intended to be given yearly for the best paper written for and published in our magazine. The Committee of Award consists of some of our most eminent Masonic scholars and writers. This kind of recognition, therefore, is not an empty honor or a prize to excite some youthful ambition. It is a real recognition of an author's contribution to Masonic knowledge and an indication of what may be further expected of him. Let us have more papers in competition for this award.
This leads me to add here that acceptable manuscript for The Philalethes is one of our greatest needs today. Our present editor is known to all of us being, among other things, most insistent upon a high standard of excellence for every paper published in the magazine. He is to be commended on this stand. Some articles submitted were not published for reason which seemed cogent and proper to him and to the Committee on Publications. If you happen to be among the number of those in the category of authors whose articles have not been published, try again. Do not think that the magazine accepts contributions from only a small coterie of writers, who must be members of the Society. Excellence must be maintained at all costs. Otherwise our magazine becomes merely a "house organ" of interest only to those who are familiar with the persons or events mentioned therein. Let your article be one, which makes a genuine contribution to Masonic knowledge and literature!
The Masonic Workshop, held in Washington each February, has become a center of discussion about Masonic research and writing. Started several years ago under the auspices of The American Lodge of Research, it has now become the special responsibility of the Philalethes Society. Students, researchers, writers, and others interested participate. It is not restricted to members of the Society. All Masons are invited to join the discussion and to make such contribution as will promote the work of factual study of our Fraternity's history over the centuries. Those in attendance at the annual Washington Masonic meetings are invited and welcomed. Visit the Workshop in February 1959.
Reverting to our magazine: it may be said that all of our members, especially the officers, wish to make it more serviceable to the membership at large. One of its most valuable features, is the Notes and Queries page, conducted under the able leadership of Brother James R. Case. Although many of the inquiries may not be answered, either by the readers or by Brother Case, the mere fact that so many questions are raised and brought to our readers' attention gives a fine indication of the wide variety of interests provided by Masonic study. Every Mason owes it to himself and the Fraternity to be well informed. (But how many take this responsibility seriously?) It has been my experience that most of us do not have to go too far in Masonic study before they are "bitten by the bug," so to speak, and become inveterate students of the history, jurisprudence, symbolism, and philosophy of the Craft. Each of us must have a "philosophy of life." How helpful are the teachings of our Fraternity in the formulation of that philosophy!
Other phases of our magazine - editorial comment, news items, articles of timely interest, book reviews, to mention only a few - might be enlarged upon, but I desist. Let me wish to all of you a most successful participation in our thirtieth anniversary and the greatest possible success in all your "laudable endeavors" while engaged in the search for knowledge. Only by traveling this path can we arrive at the summit of that knowledge, which is the goal of every truth-seeker and constitutes the so-called "wisdom of the ages."
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What Yardstick Should We Use in Determining Regularity ?
By HARRY W. BUNDY, F.P.S., (Colorado)
BROTHER BUNDY, Grand Secretary of the M:W: Grand Lodge, AF&AM of Colorado has been intimately associated with the matter of REGULARITY, and this important subject is one which is still causing much trouble among the Grand Lodges of the World. What is said here, is an accurate summary of the problem, and a most interesting and logical presentation of some of the facts which face those in Grand Lodge who must deal with the treacherous matter of Grand Lodge RECOGNITION.
ON ST. JOHN’S DAY June 24, 1717, two hundred forty-one years ago, the Freemasons of London formed a Grand Lodge and started the system of organized Masonry which has spread over the entire world and its law has come to be recognized by Craft Masonry as the criterion by which regularity may be determined. Freemasonry was up to that time a system of guilds composed of workers in stone, to which honorary or "accepted" members had begun to attach a certain philosophy concealed in a symbolism based on the working tools of the operative Masons. Then, as now, the basic hope of man was for an after-life existence. Instinctively he turned to the suggestion offered in the story of the plants which may only live again by passing through the period of deep sleep we humans call death. The legend of the third degree was devised, and it held forth to every Mason the fulfillment of that hope for himself which could only be gained by suffering from those calamities to which flesh is heir and conquering the evils and temptations of this life, thus deserving and winning the right to resurrection pictured in the raising to the Sublime Degree of Master Mason. Every Rite of Freemasonry eventually recognized the fundamental value of this lesson and adopted it in some form in some of its degrees. Ceremonial rites offering certain privileges to the Mason who successfully passed through the ceremony of raising gradually became degrees themselves and as the multiplicity of these ceremonies became cumbersome, new rites or assemblies of degrees were formed. In Britain, as might be expected, this became what is known today as the York Rite, always bearing true faith and allegiance to the Grand Lodge from which it sprang.
Spreading to the Continent of Europe and into France, the idea of another Rite embracing the "floating" degrees resulted in the Rite of Perfection, which seized upon the idea of progression in knowledge and symbolism and subordinated the Craft degrees to a procession of degrees and teachings topped by the twenty-fifth degree. What more natural than to develop the thought that the higher the number the higher the power of those possessing the "highest" degree?
Thus we have the gradual departure of Latin Masonry from the fundamentals of the Anglo Saxon Masonry.
Nordic Masons soon saw the loyalty and cohesiveness of Masonic influence and adopted a strange system which combined adherence to the Christian religion - an influence of the Templar background of the Masons of Central and Northern Europe - the submissiveness of the trades union or guild member, and the autocracy of the Grand Master. The Scandinavian Rite was established with the King of Sweden as Solomon, the Grand Master.
The Rite of Memphis, with over a hundred degrees was organized in Italy and based its authority on the formal influence of Freemasonry as practiced in Egypt and brought into Rome by the custom of the Roman Emperors, who made philosophers and religionists of all types most welcome in the Eternal City, thereby building an influence which could be used as a personal loyalty when needed to further ambition. Italy welcomed the smooth-tongued, plausible, capable and crafty imposter Cagliostro. This man recognized the human desire for more light and led those who were groping for the light down pathways which carried them far from the fundamentals of Masonry as originally established.
Now let us deal with Latin America. Latin Masonry followed the adventurers into South America, and with it the inclination to yield precedence to the hand which held the scepter of authority. The thirty-third degree of Scottish Rite Masonry became the official or ruling degree by natural sequence. This lasted well over a hundred years.
In the meantime, the Rite of Perfection had come to the shores of the newly created United States of America. The Latin influence and the religious domination over the minds of men caused seven degrees to be added and the thirty-third became the governing degree of the newly created Scottish Rite.
In this English-speaking, English-thinking country, there was an inevitable clash with the hierarchical as contrasted with the democratic system of government in Masonry. The compromises of the Constitutional Convention, where each of the newly formed states yielded some personal privilege for the universal harmony of the entire country, had taught the Americans the necessity of having a common cause and objective and the newly formed successor to the Rite of Perfection, the Ancient and Accepted Scottish Rite, accepted the historic right of the Craft Masonry to rule and govern, and gracefully recognized the priority of right held by the Grand Lodges. The newly formed Grand Lodges themselves declared their sovereignty over the Lodges operating in each state of this new country and formulated a principle known as the American Doctrine of Exclusive Jurisdiction, which in effect, said that the first group to form a Grand Lodge in any territory not previously governed by a Grand Lodge should be the only regular Masonic authority in that Jurisdiction, and all others not yielding allegiance would be declared clandestine. This brought a howl of protest from our Latin American Brothers at first, but Raan seeing the advantage of such a system in maintaining regularity the Latins changed their system of government in Masonry to acknowledge the Grand Lodge system of government by the Master Mason degree, instead of the thirty-third.
In October 1921 a convention of the International Masonic Association was held in Geneva, Switzerland, at which a system of determining regularity was adopted. Naturally the English system governed and seven tests were set by which regularity could be measured. This has become the measure of regularity the world over. These are: (1.) That it was regularly established by three or more recognized Lodges or legalized by one or more recognized Grand Lodges; (2.) That it is independent and self-governing and exercises supreme and exclusive jurisdiction, (3.) That it limits membership to men believing in a S.A.O.T.U., and obligated on the Book of Sacred Law recognized by the initiate; (4.) That it requires the display of the three great lights in every Lodge at work; (5.) That it bars controversial, political, and religious questions from its Lodges; (6.) That it is founded upon and adheres to the ancient landmarks, customs, and usages of the Craft; (7.) That it does not maintain fraternal intercourse with bodies which violate these principles.
Let it be noted that religion and politics are forbidden as a matter of discussion in a regular Lodge. The participation of women is forbidden. Racial lines are supposedly eradicated. This last step has been often referred to by Mason and profane alike as the tie that has held the British Empire together. The Doctrine of Exclusive Jurisdiction has been adopted by all North American Grand Lodges and has resulted in the Lodges formed among Negro Americans, they (having been branded irregular and clandestine) have been deprived of the privilege of regular membership by the use of the ballot in individual Lodges.
The use of the ballot is a landmark and must be used to protect the peace and harmony of the fraternity socially, intellectually, religiously, politically, and influentially. It may well be said that the ballot should not be used to determine qualifications such as color. But what of the Doctrine of the Perfect Youth which bars the non-male, the mentally impaired, the crippled and the under aged?
This landmark is almost universally acknowledged and used to benefit the Craft. We find many modifications. In our Mother Grand Lodge, we find the Lewis system, which allows a youth of 18 to become a member in the Lodge of his father, attaining to full membership at manhood. This system is copied in many of the Latin Grand Lodges. American Lodges have forbidden the practice and have substituted encouragement, if not actual sponsorship, of the Order of DeMolay for boys budding into manhood. The "equal rights" program of the American states made it natural that the question of sex be modified in Masonry, and the O.E.S. was devised for women and the Order of the Rainbow and the Order of Jobs Daughters for girls. These female and juvenile orders, being builded on fundamental principles known as Masonic, seem to have satisfied the desires of the members of those groups and to have preserved the adult male character of Masonry. Where with ostrich-like stupidity this necessity for modification of a centuries-old way of thinking has been ignored, we find clandestinism flourishing, co-Masonry embracing both men and women, and snobbery destroying the harmony which is the strength and support of regular Masonry. Should Masonry modify its rules to meet the challenge of education, of equal political standing for both sexes and all races religions and political faiths? Should this be done while there is a choice of speed, of method, and of goals, rather than hysterical cataclysmic upsetting of the pitcher of cooling water which will refresh and strengthen us all if judiciously used on a basis of share and share alike, according to our needs?
We should have a common religious faith, too often glibly referred to as a belief in the Grand Architect of the Universe. We should not have the absolutism of the Scandinavian or Eclectic System confining its members to Christianity, the intolerance of the Roman System with the primary purpose of perpetuating a ruling hierarchy, the fanaticism of the Moslem, promising physical rewards for earthly morality, or the liberality of the agnostic who (heavenly in his desire to please all) allows the atheistic nonbeliever to crawl under the tent of Masonry, as is so woefully exemplified by the Grand Orient of France and its adherents. We should make Deity truly the point within the circle, around the perimeter of which is room for every sect and opinion which acknowledges the Fatherhood of God and the Brotherhood of Man.
To get down to the everyday fundamental with which we come in contact, should we use the hoodwink in initiations? One great Jurisdiction has practically discarded it, using it only as we use the door of the preparation room between the profane and the accepted petitioner, discarding the hoodwink as we open the door when we answer the raps of the candidate. It is highly successful. Should we dispense with the physical portrayal of the legend and rely on the mental application of the allegory? Many Jurisdictions have done so under the pressure of caution, and the necessity for bringing "degree teams" back from the amusement category of teaching to the solemn purpose of teaching by allegory.
Should we demand the absolutism of jurisdictional lines which requires a petitioner to associate himself with a group in which he has little of common interest, socially, financially, politically, religiously, or intellectually, a process which almost guarantees his early withdrawal to the class of the nonattending Brother, if not his complete renouncing of the membership itself? May we cite the case of the Grand Jurisdiction of Pennsylvania where there are no "lines" of demarcation and a profane may choose the Lodge with which he associates himself, subject to the possession of fundamental character qualifications? The United Grand Lodge of England recognizes the desirability of this choice by the encouragement of "class" Lodges. Many Latin Jurisdictions practice this in permitting District Grand Lodges to operate in the language of the country of origin of foreign-born members. Should we? Would this not let the "color question" solve itself? Would it not prevent forcible integration under conditions distasteful to white and black alike where each is a sincere, thinking Mason? We find tacit acceptance of the principle of "birds of a feather" flocking together in the encouragement of Research Lodges of the students of Masonry, in associations of Grand Jurisdictions with like problems; witness our Rocky Mountain Masonic Conference. We might do well to approve Lodges formed on the basis of creed, color, occupation, and environmental conditions.
Should we demand proficiency in ritual? Which is more desirable, Masonry of the head, or Masonry of the heart? How many Brothers of the Craft absent themselves for fear of ridicule by those who meticulously demand that every password have a certain inflection, that every punctuation point be exactly placed, and that every piece of paraphernalia be regarded as sacrosanct? Should there not be a liberalism between Jurisdictions, between Lodges, and even between individual Brothers which will recognize fundamental Masonic qualifications rather than superficial and artificial acquirements? We err in intolerance within our own ranks.
Finally, should we not recognize the fact that circumstances alter cases and that a Jurisdiction threatened in its very existence by a numerically superior ruling force must operate and concede privileges to preserve its very existence. Masonry must "go underground" in Communist-controlled countries. Who would deny them the right to discuss politics or religion within the sanctity of their Lodge? Where can they keep the Holy Fire if not on the Masonic altar? What about domination of religious groups such as we find in Spain where Masonic membership is accompanied with a decree of death pronounced by the Roman Church? Closer than that, in Colombia, South America, where assassination of "heretics" is condoned and encouraged by the domineering Church, can we forbid these Masons the sanctity of their Lodges to discuss means of self-preservation? Can we criticise justly our own Jurisdiction which does not open the flood-gates which will drown them out with the very water which if controlled will be of great benefit to the development of democratic thought and action?
One could go on for time immeasurable with arguments for and against uniformity and universality of governing laws. The final law must be the answer to the questions: Are we trying to fulfill God's will through Masonry? Are we really promoting the Brotherhood of Man?
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Was Eleazar Williams The Lost Dauphin ?
By ROBERT H. GOLLMAR, M.P.S. (Wis.)
MYSTERY AND INTRIGUE, with a dash of royalty, added for spice, will whet the interest of us all. The recent story of Anastasia who is or isn't, as you choose, the lost daughter of the last Czar of Russia, reminds us again of the mystery in the life of Eleazar Williams. Was this man who died 100 years ago in 1858 the Lost Dauphin; the son of Louis XVI of France and Marie Antoinette, or was he the son of Thomas Williams, and his Indian wife, Mary Ann Williams, from the St. Regis Indian Reservation in New York state?
The answer to this question will not be found here if, indeed, it can be found anywhere. Histories, stories, articles and plays have dealt with this question; dusty archives are still being searched and interested parties may read both sides of the controversy for themselves. The story that flared across the nation and became a problem for Congress had one truly unfortunate result. In typical American partisanship, the true greatness of Eleazar Williams, man and Mason, was buried from sight. Since I believe that we as Masons should be proud of the members of our Craft, living and dead, outstanding men, this article deals with the contributions of our Brother to his times and the known facts of his Masonic contracts.
Dickens said that it was the worst of times, and it was the best of times. It was the 1790s and revolution which swept across France, was so different from our own in its ruthless bloodletting and savagery that it continues to shock mankind even today. Louis XVI of France, that virtuous, religious man, devoid of will and easily influenced, and Marie Antoinette, his misunderstood queen, imprisoned in the Temples and finally guillotined in 1793. Their son, the Dauphin, Louis XVII, born in 1785, was subjected to the most brutal tortures man could conceive.
Separated from his family, placed with the brute jailer, Simon, who kept the eight-year-old boy besotted with brandy and who taught him the foulest obscenities, he was finally kept for six months in solitary confinement. Fed through the door like an animal, the boy lived in utter filth and degradation. A period of better treatment followed ending in the reported "death" of the Dauphin on June 8, 1795.
A strange and mysterious death which is contradicted by all of the known facts. No reputable persons were called to view the body, the three doctors who had attended the prince died suddenly at the same time, and on the day of his "death," the French government issued a police bulletin that a member of the royal family had escaped from the Temple and directing a search of all vehicles containing children. Search for whom if not the prince, since no other member of the family has ever been claimed to be missing. The body of the alleged prince, buried with his parents, was not moved when his parent's bodies were moved, and his name does not appear on the monument. Louis XVIII did not order prayers said for him as he did for the other members of the family. Dead? No, we can accept the fact of a carefully planned escape.
The scene shifts to Massachusetts and there is a lapse of five years to 1800. Out of New York state comes the part Indian, Thomas Williams, bringing his two boys. John and Eleazar, to be taken into the home of Nathaniel Ely. Ely's wife was related to that Eunice Williams, daughter of the Rev. John Williams, who had been captured in the Deerfield Indian massacre in 1704. Thomas Williams was a grandson of Eunice and her Indian husband.
But how different are these two boys. John is a typical Indian in appearance: wild, unruly, a poor student, unhappy in civilization. Eleazar was a quiet, gentle boy, an excellent student and anxious to remain among the white people. Could this be the Lost Dauphin? Is there any logical reason to expect to find the Lost Prince among the Indians in New York? Surprisingly, there are the best of reasons.
Clark says: "The immigrants who were as a class the most interesting, the most aristocratic, and the most proud, who came by thousands at the end of the eighteenth and beginning of the nineteenth century, who lived among us, looked down upon us, and left us, leaving scarcely a trace of influence upon us, were those who came from France at the time of the Reign of Terror." They settled in the wild lands of New York and Pennsylvania and busied themselves with royal plots and counterplots. And they viewed the young Eleazar and stories spread that he was a Bourbon prince. Strange too, that Thomas Williams devout Catholic and father of eleven children, had all of his children baptized and recorded in the church records, but there are no records of either for Eleazar.
The years passed and the young mean who was raised a Catholic, then educated by the Congregational Church, met Bishop John H. Hobart of the Episcopal Church. It was a turning point in his life. He was confirmed in 1815 and the Bishop appointed him a missionary to the Oneida Indians in New York. Presumably thirty years old, he reached the high point of his career. Eleazar was unbelieveably successful as a missionary. A born orator, he converted the entire tribe to Christianity. More important, he translated the Gospels, Book of Common Prayer and a hymn book into the Mohawk language.
The Oneidas were part of the Six Nations; the Iroquois Confederation. These were intelligent and powerful tribes. The white man, always covetous of the Indians' land, conceived a plan to convince the Indians to move to new land near Green Bay, Wisconsin, where they would be free forever. President Monroe personally urged Eleazar Williams, the great Indian orator and missionary, to aid in this project. Eleazar, vain and easily led, joined wholeheartedly in the scheme. Unfortunately, much of the blame he was to receive in later life arose from this unhappy and unsuccessful plan.
In 1821 we find Eleazar leading a band of Indians to Green Bay to investigate the proposed migration. Perhaps Eleazar had Masonic contacts prior to that time, I do not know. I do know that Masons played a prominent part in his life from this point on. At Detroit, on the way to Green Bay, the party was met and greeted by Governor Cass, Past Grand Master of Ohio and later to be Grand Master of Michigan. At Green Bay, the party was met by Pierre Grignon, a leading citizen, whose brothers, Amable and Augustin were, in 1824, with Eleazar, to be members of Menomonie Lodge at Old Fort Howard in Green Bay. (See Philalethes for August 1957 for an account of this Lodge.) Also in the company with Grignon was John Lawe, "Judge" and farmer, a Mason who was to become so close to Eleazar that Eleazar named his son John Lawe Williams.
A vague treaty was made by Williams with the Menomonie Indians for a tract of land and in 1822 Eleazar returned to Green Bay with a larger band of Oneidas who settled on the lands ceded to them. The plan as a whole however was unsuccessful since, only the Oneidas, participated. Williams remained at Green Bay. In 1823 he opened a school and married Madeline Jourdain from a leading French-Indian family and a relative of the Grignons. Joining Menomonie Lodge early in 1824 he also farmed on the 5000 acres he received from the Menomfonie Indians as a dowry with his wife. Every plan that fails needs a scapegoat and Eleazar became the scapegoat for the Indian removal plan that did not work.
In 1831, Eleazar retired from his missionary work to his farm. He travelled widely and was recognized as a national authority on Indians.
There is an interlude to 1841. In the meantime, Eleazar had stated many times, but never pressed, his claim as the son of Louis XVI. France had turbulent times; passing from a monarchy to a republic, then to Napoleon, and finally to a member of the Orleans family, King Louis Philippe, also known as Louis XVIII. The latter had a son, Prince de Joinville, who came to America in 1841. The prince made inquiries in New York for Eleazar, found he was in Green Bay, and travelled there to see him. That they had a long and somewhat stormy interview cannot be questioned. Only the two were present and Eleazar claimed that the prince attempted to obtain Eleazar's signature to documents renouncing the throne of France. Eleazar refused. A strange interlude because the prince made no mention of his trip to Green Bay in his Journal, in fact later denied it. Reputable witnesses by the score verified the interview including one of the prince's own party who expressed bewilderment that the prince had suddenly changed his itinerary. This officer said that the prince met an old roan who looked like a Bourbon and was spoken of as the son of Louis XVI. Later King Louis sent Eleazar books and a picture.
The rumors spread. In 1853 Putnam's magazine published an article by the Rev. John H. Hanson, an Episcopal clergyman, entitled, "Have We a Bourbon Among Us?" This article was approved by Dr. Hawks, a literary and historical authority who considered Eleazar a "simple, truthful, amiable and pious man, of ordinary intellectual power." Later the Rev. Hanson expanded the article into a book, The Lost Prince. This created a furore of newspaper articles which swept the nation into controversy. Even Congress finally passed on the question and determined against poor Eleazar.
Strangely enough, it was in Wisconsin and the Middle West that the greatest doubts were cast. Grand Master Cass had no doubt that he was an Indian; yet Giuseppe Faguani, eminent European artist, who had painted most of the crowned heads of Europe, declared he was a Bourbon. Study his picture and decide.
Highly suspect were some of his detractors. H.E. Eastman, mayor of Green Bay in 1848, claimed to have written the story earlier as fiction. It was Eastman, acting for eastern interests, who defrauded Eleazar out of most of his farm. Most damaging of all, was an affidavit by Mary Ann Williams, widow of Thomas, his alleged Indian father, given when she was 100. The affidavit in English (which she did not understand) stated that he was her son. A later affidavit in Mohawk contradicted this affidavit and stated he was adopted. Where did the damaging Indian affidavits come from? They were all obtained by Father Marcoux, the parish priest. It is said by the historian Martin, that Marcoux hated Eleazar for turning Protestant. References to Masonry are always strangely omitted in histories. Would Catholic France have accepted him? Perhaps Eleazar's lifetime devotion to Masonry was a more potent objection than his conversion to the Episcopal Church. Someone may some day write a history of Masonry's true part in the lives and times of men.
Meanwhile, in 1850, the faithful Bishop gave Eleazar appointment to a church at Hogansburgh, New York, near the St. Regis Reservation. Friends, largely Masons, built him a home in the shape of a French chateau. Here he lived, in poverty, until his death August 8, 1858. A simple stone giving his name, date of death. and the square and compasses marks his grave. A simple man to the end; he made no claim in marble to his noble ancestry.
A new Lodge, Aurora, at Hogansburgh, conducted the Masonic rites. D.R. Cameron of Chicago, a pallbearer, tells us that this was in accordance with Eleazar's request a few days before he died. His son, John Lawe Williams, died in 1883. He too, had a Masonic funeral conducted by Gabe Bouck, a famous Wisconsin lawyer and Mason. George, another son, died without issue in St. Louis in 1905. His wife had remained at Green Bay.
Out of some forty recognized pretenders, historians now largely agree that Eleazar Williams is the most likely candidate. That men like Hawks, Hanson and Hobart should enter into a scheme to advance a charlatan is doubtful. If Williams' story had been substantiated, it would not have placed him on a throne. His life belies the charlatan. Always poverty stricken, yet he left a collection of rare religious books and beautiful china. Given $10,000 by our government for his services in the War of 1812, he used all of it to help build schools for the Oneida Indians.
One further ironic twist. He was descended from nobility in either event. Thomas Williams, his Indian "father" could trace his lineage back to Queen Elizabeth and King Henry VIII.
Faithful to his beloved Masonry throughout his life and through the period of the Morgan incident, a fine orator and preacher, friend of the Indians; a man of unquestioned morals and piety, I am proud of him as a great American Mason.
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Philippines-Japanese Situation Has Been Amicably Settled
A Bulletin from The Masonic Service Association, over the signature of John D. Cunningham, M.P.S., Executive Secretary, announces the peaceful solution of the troublesome Philippines-Japanese Masonic controversy, which threatened to disrupt Masonic comity in the Far East.
The Bulletin reads, "We are indebted to Ray V. Denslow (F.P.S.L.), P.G.M., Missouri, Chairman of the Foreign Relations Committee of the Masonic Service Association, U.S.A., for the following information:
The Philippines-Japanese situation has been amicably settled. On July 8, 1958, Howard S. Hick, Grand Master of the Grand Lodge of the Philippines, after a personal investigation of the situation and following a visit to Japan for consultation with the Japanese group, issued an edict, decreeing:
"That the Grand Lodge of Japan is now in Fraternal relations with the Grand Lodge of the Philippines, thus approving its request for fraternal recognition, with exchange of representatives."
In a further statement issued by the Grand Master, he added:
"I feel that the Grand Lodge of Japan is sound, and although small in number, Japanese Freemasons are taking an active part and will continue to do so. Further, I believe that our recognition will hasten recognition by other Grand Lodges, and harmony will exist in Japan.... Our recognition is testimony that we in the Philippines Grand Lodge, until recently the outpost of Freemasonry in Asia, feel that the Grand Lodge of Japan is now ready to share this difficult position with us.... "
And we are assured that:
"This is in no way a compromise; that each and all now feel that the Grand Lodge of Japan is now on firm ground and is a going concern . . . all are reconciled that recognition is best for all concerned."
And thus has a vexatious situation been solved; our Brethren of the Far East, recognizing the great problem which confronts the world, have exercised true Masonic justice, and, in the interest of harmony, have executed a concordat that exalts each Grand Lodge of the spirit of toleration shown.
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Freemasonry, by William J. Hughan, G.P. Jones, and revised by Ray Baker Harris, F.P.S. Reprinted by permission, from Encyclopedia Brittanica, by the Library of the Supreme Council, A.A.S.R. (S.M.J.), 1958.
Much has been written about Freemasonry, and as many definitions as there are authors have been given. Hughan and Jones, noted Freemasons, have summarized the picture of the Craft, but in the case of Hughan, it has been of a greatly misunderstood lack of accuracy in its background. The general version of our English Brethren has not impressed Masonic students, and in the case of American Freemasonry, their accounts have been, in most cases, woefully off the track.
Ray Baker Harris has taken the best of the work of the other two authors, knit it into a readable and accurate story, and to him, the Masonic world is deeply indebted for righting a literary and Masonic wrong that has existed for too long. This brochure is interesting, well written, accurate and measures up to the task of giving the inquiring Freemason something on which he can rely with confidence for a background of Freemasonry.
Brother Harris, in a letter to the Editor, writes that any Member of the Philalethes Society who wants a copy of this valuable brochure, may have it by writing the Supreme Council, A.A.S.R., 1733 - 16th Street, N.W., Washington, D.C., and a copy will be sent without cost.
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Welcome to New Members
We welcome the following new members into the Philalethes Society:
Lloyd Ellison, P.O. Box 764, Springfield, Vermont.
Alpheus E. Orton, 1000 South 4th Street, Louisville 3, Kentucky.
James H. Pearce, Jr., RFD 1, Box 470, Orlando, Florida.
Robert D. Resing, 2755 North Meridian Avenue, Wichita, Kansas.
Fred T. Stark, 6219 Magnolia, Chicago 40, Illinois.
Arthur H. Strickland, 213 Town House Apartments, Topeka, Kansas.
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PROCEEDINGS NEEDED
The Editor needs a copy of the Proceedings of the General Grand Council, Royal a Select Masters, for the year 1906, to complete his file. If any reader of the publication has a copy that he wants to get rid of, it will be gratefully received.
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Notes, Queries and Information On Items of Masonic Research
by JAMES R. CASE, F.P.S.
1958 - NO. 5
THE NUMBER OF LETTERS CONTAINING QUESTIONS which relate to matters of fact in Masonic history and biography, seen to justify their treatment in a column separate from the Editor's CHAT & COMMENT, where they have previously appeared.
Our members and readers are invited to send in material appropriate for use in this new column, especially information concerning research currently under way. The Editor will assist the sponsor of this column, which will be supervised and run by Brother James R. Case, F.P.S., but ALL COMMUNICATIONS should be addressed to the mailing address of the magazine.
4 - Supplementary. Brother Charles Goodman, Junior Warden of Polar Star Lodge (79), St. Louis, scanning St. Louis newspaper files, reports that Cosmos Lodge (282) held a special Communication 19 August 1872 to pay the last tribute of respect to a deceased Brother O.H. Hart of Naval Lodge (69) of New York city.
31, 32 and 33 - Reply. Edmund R. Sadowski of Chicago, has sent some pertinent material concerning pre-Revolutionary Masonic Lodges in East and West Florida (at St. Augustine and Pensacola) which have been forwarded to the querist.
34 - Comment. Dawkin's Military Lodge appears to have been named in honor of Dewitt Clinton Dawkins who died in 1892 in Jacksonville, Florida. He was Grand Master 1860-62, 1866 and 1868, and Grand Secretary from 1869 until his death. Also Grand High Priest 1869-71 and Grand Secretary of the Grand Chapter from 1873 throughout his life. We are indebted to Edmund R. Sadowski of Chicago for the above information.
36 - Comment. William R. Denslow cites his reference to Tecumseh on pages 172-4 of Freemasonry and the American Indian, wherein it is stated that there is no record of Tecumseh's membership in Pennsylvania. A Lodge in New York city bears the name.
37 - Reply. J. W. Kloss of Erie, Pennsylvania, has scanned the several references on eighteenth century Freemasons in Pennsylvania, which are available to him, and reports that the name of John Menich is nowhere to be found.
46 - Comment. A. J. B. Milborne of Quebec cites the Transactions of AQC XXIII - 25 as a reference to Masonic Honors at Dr. Anderson's Funeral in 1739, when "about a Dozen of Free Masons . . . encircled the Grave . . . and . . . the Brethren, in most solemn dismal Posture, lifted up their Hands, sighed, and struck their Aprons three times in Honour of the Deceased. "
48 - Correction. The subject of this query spelled his name Kavanaugh. M.S.S., of Texas wants to know where he obtained his degrees of M.D. and D.D.
53 - Query. J.N.T. of Cleveland, Ohio, would like data on the Masonic affiliation of Thaddeus Kosciusko (1746 - 1817), Polish patriot, colonel in the American Revolutionary army, returned and fought for Polish liberation, and died in Switzerland. Reference to source, and not secondary material is desired.
54 - Query. "Where, when and in what Lodge was Joseph Brant (1742-1807) made a Mason," asks Dr. John H. Stelter, of Geneva, New York. New York History, on page 122 of April 1958 issue, in an article on "Joseph Brant - the Most Painted Indian," mentions his "initiation on April 26, (1776?) into the Falcon Lodge of the Masons." William R. Denslow's book 10,000 Famous Freemasons, mentions "Hiram's Cliftonian Lodge Number 417, London, early in 1776." Can either statement be substantiated ?
55 - Query. Has any compilation ever been made of Masonic Lodges chartered in the Confederate army by the Grand Lodges of the Southern states? W.T.P., Texas.
56 - Query. E.R. Craine of Sherburne, New York, wants to ascertain where Joshua Talcott, a charter member of Shelburne Lodge (133) was made a Mason. Born in Bolton, Connecticut, in 1776, went to New York state in 1800 (perhaps with a stopover in western Massachusetts) and died in 1867. He is not on record in Connecticut.
57 - Query. "Reverend George Richards ( 1755 - 1814), Grand Chaplain of the Grand Lodge of New Hampshire in 1809, is listed as D.D. Where and when did he obtain that degree?" asks G.W.S., of Portsmouth, New Hampshire.
58 - Query. The New Age of July 1958 illustrates a story on Theodore Roosevelt with a photograph of this famous American in the apron and collar of a presiding Master. I.D.R., of New York wants to know if he was ever elected Master of a Lodge.
59 - Query. H.A.G., St. Louis, Missouri, asks - "In referring to the Grand Lodges of the United States, when is each named AF&A M, and F&AM, is there, as has been sometimes stated, a further reference to the 'Antient' and the 'Modern' Grand Lodges of England in the eighteenth and nineteenth centuries?" He goes on to say there is a belief among some Freemasons, that the AF&AM Grand Lodges were so-named from their association with the "Antient" Grand Lodge in England, and that F&AM Grand Lodges were so-called from their origin in charters from the "Modern" Grand Lodge in England.
60 - Query. "Is it true," asks R.D.R., Wichita, Kansas, "that after the surrender of Lord Cornwallis and his army, at Yorktown, at the close of the War of the Revolution, that General George Washington and his Masonic officers in the Continental army, and Cornwallis and his officers, attended a Masonic meeting together, and talked over plans for a peaceful settlement of conditions of the times?"