PHL-OC98.HTM

This file is copyright (c) 1998 The Philalethes Society and all rights including any redistribution rights are reserved by the copyright holder. Permission to quote from, redistribute or to otherwise use these materials must be obtained from the copyright holder directly by contacting The Philalethes, Nelson King, FPS, Editor, 2 Knockbolt Crescent, Agincourt Ontario Canada, M1S 2P6. Tel: 416-293-8071 Fax: 416-293-8634 or nking@freemasonry.org or nking@onramp.ca

Contents

99 President's Corner

by Robert C. Davis FPS

101 Letters to the Editor

101 Essence of Freemasonry

by John K Yinging, MPS

102 J. C. Keppler and

"Montana Gold Jewelry"

by Roger C Johnson, MPS

104 BannackTemple

105 An Unusual Business Trip for a

New Ontario Master Mason

by Michael J. D. Sutton, MPS

108 Carl Schurz

by C. Clark Julius, EPS

112 Reflections From Here -

"The Passing of Brother Clown"

by Skip Boyer; MPS

113 Chapter News

113 Masonic Insight From A Trip

To The Holy Land

by John L Palmer

116 Unforgettable

by William A. Parker, MPS

120 Through Masonic Windows

by Kenneth D. Roberts, FPS

ON THE COVER

The Bannack Masonic Temple was the first

Masonic Temple in Montana. A school was

housed on the first floor of the facility with the

lodge meeting on the second level. See the

story on page 104

The Philalethes, October 1998

The President's Corner

by Robert G. Davis, FPS

Brethren, it seems to me that our fraternity is now engaged in a great internal battle.

The old stalwarts of yesterday's generations insist on holding the reins of fraternal control firmly in their hands as if, to be released from the burden will somehow mean casting away all the Masonic principles they hold dear. The young and the restless. on the other hand insist that many of the practices of Masonry must change to allow the fraternity to become connected to the popular culture again.

It brings up an important question - are principles and change compatible concepts in Freemasonry.

According to its Latin derivation and the equivalent root in Greek "principle" means a beginning or foundation. Sometimes it means that which comes before everything else. Sometimes it means that which takes precedence over some things.

In Freemasonry we may think of principles as rules of conduct, For example. we think of the great principles taught in our various systems of degrees as standards or measures by which we should live, or judge human acts. These are principles by which we are supposed to govern our lives, because they can be applied again and again in many different circumstances. They have the characteristic of being general truths: regardless of how we apply them, they are equally true, and can be confirmed in the experience of our own lives But there is another kind of principle which is significant, and that is the kind which defines the spirit of an organization-those things which inherently make it what it is and make it different from all other institutions. In Freemasonry, we call these Founding principles. Here area few examples:

1. Every lodge, when congregated, should be duly tyled because Freemasonry is an esoteric institution, and, as such must always be guarded from the profane.

2, The government of Freemasonry is peculiar to itself, and every Mason is bound to follow its laws and regulations. No Mason is exempt from Masonic jurisdiction.

3. The legend of the third degree constitutes the very essence and identity of Freemasonry, and cannot be materially altered, less it ceases to be a Masonic Rite.

4. The secrecy of the institution distinguishes it from all others. In Freemasonry, a certain amount of knowledge is imparted to its members only because they have passed through a prescribed form of initiation. Sound familiar? Of course they do, because each of these Founding principles are adopted Landmarks of our Order. By Masonic Law, they cannot be changed.

Now, in view of these kinds of statements, it may be assumed by some that Freemasonry must in real trouble today because it is so unchangeable. After all, any organization that's been around as long as we have surely cannot be seen as relevant in today's fast- paced ever changing, always moving culture. And this must be even more of a problem for our fraternity since we are so clearly rules-oriented, and of a secret nature both characteristics of which are not considered to be popular in the customs of our time,

But, who said we were supposed to be a popular organization?

If we wanted every Torn, Dick, and Harry to be Masons, we would have no rules prohibiting solicitation. If we wanted every male in the community to become a Mason, we would not provide a personal process for joining. If we were not interested in forming a lifelong brotherhood between men, we would offer no ceremony of initiation-no participatory ritual that engages the individual where he thinks and feels. If we did not offer something that is valuable only to those who have the inspiration to think for themselves, we would have no secrets.

The fact is that Freemasonry is what it is, and is special among institutions, because it is designed to be careful in who it chooses for membership. Remember that only "the greatest and best men of all ages have been encouragers and promoters of the art." This does not mean the greatest in wealth, or the most devout or the most educated, or even the most popular. It means men whose impulse is to be good men.

Freemasonry seeks only good men- men whose hearts are big. Men who know how to love, who are inspired to do what is right simply because it is right Men who arc not afraid to show compassion, who are driven more by what they can do for others, than their own personal gain. Men who want to better understand how to be happy in this life, and to practice brotherly love as a daily thing. Men who want to work toward improving themselves so they can improve their world while they are passing through it.

It's a simple concept. But it is endearing in its truth. That's why it has always survived, always been relevant, and will always meet even the most stubborn challenge to change it-to make it less than what it is.

It seems that everybody today wants to lower their standards to accommodate the most unfortunate, the least intelligent. and the most intolerant. We live in a world where special interests rule.

Is it not time to find some order in the chaos? Is it not right to offer something of lasting value? Something that has proven to work in every culture, across centuries of human development?

My brethren, we each know that something is Freemasonry. We offer the real change that is needed in a changing world. We are the agents for change. We offer good men continued personal enlightenment That by definition, Is an ever changing thing. That's one reason Freemasonry is called the "progressive science."

Yes, Freemasonry and change are compatible terms, and it is okay to keep changing some practices-at least enough to keep attracting good men, and promoting a better world. We really must get out of our tyled recesses and into our communities and become visible doing worthy things. We must connect with the movers and shakers in our towns, and cultivate their interest and understanding of our fraternity. We should become important partners with other public enterprises which are striving to make real contributions in our society. Our lodges should be centers of brotherhood and relevancy meeting the needs of all our members. My brethren, there is indeed much we can do in the way of change to advance our overall cause. Let us continue to change as we have always changed to fit our times. Because change is okay.

Just as long as the principles don't change.

the Philalethes, October 1998

FROM THE EDITOR'S DESK

Starting this issue we have a new feature Bro. Skip Boyer, MPS will be writing a column for us called "Reflections From Here." Bro. Boyer is well known to those members of the Philalethes Society who have taken advantage of the Private and Closed Email List Server on the Internet, They have had the advantage of reading Skips writings for sometime now. Welcome Bro. Boyer.

ooOOoo

Membership is the life blood of every organization. The Philalethes Society has been fortunate to have had a growth in membership every year for the last 5 years. why? That is a good question. A question that has been asked by other Masonic bodies. I believe that there are a vast number of Masons out there who are looking for Masonic Knowledge and Information. If you know of any Master Mason who is desirous of obtaining Masonic Knowledge and Information, then tell him about "Freemasonry's best Kept Secret" The Philalethes Society

ooOOoo

By the time this issue goes to press we will have had our Semiannual meeting in Bangor Maine. I know that it will have Seen a success. Bro's William Wine, MPS and Edward L King,

MPS and The Cornerstone Computer Chapter of The Philalethes Society, have worked very hard on this venture and are to be congratulated.

ooOOoo

The cost attending of our Annual feast and Forum will increase this year. why? Because we have had Firing Glasses made for each and everyone that attends. These firing glasses are etched with the logo of the Society. And will become another Masonic collectable.

Bro. Renzo Dignigi of Italy has just published a wonderful book tided SS. Quattuor Coronati Bib1ioraphy and Iconography An Essay. It is a worthwhile book to add to any Masonic collection. I do not know if the book is generally available to the public. For more information on this book contact Bro. Renzo Dignigi at Via Agello, 39 21100 Varese Italy

The Essence of Freemasonry

by John H Yingling, MPS

The light of Freemasonry is flickering. How unthinkable it is that it be allowed to be extinguished. It is one of the world's great success stories As Freemasonry advanced around the globe, it attracted men who share in a love of God and mankind. It took men of integrity, intelligence and social grace, and bonded them into a band of brothers.

Drawing upon the speculations off the ancient Egyptians, Mesopotamians, Israelites, Greek philosophers, Mediterranean Mysteries. Judaism, Christianity, Islam, Italian Renaissance, and northern European Enlightenment. Freemasonry has, over the time of its formation, constructed a system of morals leading to spiritual development and better understanding of the mystery our existence through the use of obscure symbols and allegories. Its dramatic enactment of legends gives personal involvement that fulfills deep spiritual feelings. Through the constant repetition of its requirements for initiation, the dramas, charges, and lectures, it ennobles the hearts, enlightens the minds, and disciplines the bodies of men who are curious, attentive, and reflective. It frees the consciences of men from the straightjacket of sectarian, doctrinal conservatism that destroys creative freedom and closes tip the paths of fresh spiritual enterprise. Freemasonry implies that the nature and destiny of the world does not depend upon the particular belief of any one historic religious system but can be abstracted from one or more as common to them all. It questions political correctness and ethnic disdain. In the lodge hall there is no incentive for men to dwell on what their rights arc or what others owe them nor are there occasions to stew about outrageous accusations of satanism, world conspiracies, racism, or sexism.

Instead, there is a constant, degree after degree reminder of what man's obligations arc to God, their families and to all mankind. Instead of lecturing the world of men, they work hard to free themselves from the ignorance superstition. bigotry, and fanaticism that clings to them- and all men. There is both inside and outside the lodge hall a pursuit of truth that is always unfolding. They do not refrain from denouncing falsehood, for it is as great a deterrent to dialogue as is Silence. Nor, do they cling to petrified opinions no longer useful in freeing the human soul. Within the lodge they can contemplate alternatives to popular opinion, criticize and cast doubts on them knowing that their deliberations are private and will not be subject to the glare of the guardians of conformity who might distort their motives for personal or political advantage. While Masons work for the benefit of the whole human species they are an elite group who deny membership to those who would disrupt their deliberations, making it impossible to attain their aims.

The passionate feelings men have for religion, politics. and sexuality are that animates and energizes them, empowering them to become heroes, artists, and charismatic leaders and must not be eliminated, only subdued.

Masons come to see that they are born into an imperfect world not of their own making but one which they must adapt themselves. They live in a world of competition for resources, conflict from ancient cultural hatreds, and even conflict of opposing inclinations within themselves. Each man is a product of a culture that has served his community but now must interact with other cultures. They hope to do the right thing in their lifetimes and thus leave the world a little better than they found it. They try not to be so unkind as to "nit-pick" the imperfections of their predecessors but to fully acknowledge their great contributions to the store of human accomplishment. Men are not expected to be better than they are. Since one cannot tell how future generations under changed conditions will judge our exertions, masonry finds humility and self-examination useful.

Within the lodge, anarchy cannot erupt, a cult leader arise, or a dynasty be established. There is a respect for law and a system in place for the peaceful transfer of authority from one master to another whose directions they follow for the term of his office.

When the lessons learned in the lodge are taken into a man's family, house of worship, school, and politics, they are revolutionary and an enormous influence for good. Their organized charities make their ideals a reality and amount to two million dollars a day!

Despite the enlightenment it has instilled in men and the influence for good it has been in society, Freemasonry's membership is declining. This is at a time when sectarianism and secularism is increasing. I believe the need for urgency is

It is generally accepted that change is the universal law of nature. Institutions whose purpose it is to inculcate principles that do not change must revise their form of presentation to make it possible for men oft today to participate and understand their agenda.

There is a slow awakening. Scholarly Masonic historians report on the past development of today's Masonic form. Men with organizing skills who have a love of today's form and pageantry are, in some innovative jurisdictions, experimenting with new forms that make it possible in today's changed environment for men to experience the Masonic system of morality. What I have described reflects what I have learned from lodge involvement. I believe it to be the essence of Freemasonry.

It is earnestly hoped that the essence of Freemasonry will be retained for it is justification for its continued veneration. Hopefully, it will remain more of a magnet than a fishnet. Certainly, it is a potent antidote to much of today's contagion. To allow everything is to stand for nothing. Freemasonry stands for something.

It is especially helpful to those men who are uncertain about what it is to be a man. This is important for men who feel guilty, submissive. dependent, and resentfhl who gather by the million to express their masculinity, assemble by the hundreds of thousands to promise to behave better, attend seminars to search for their fathers and role models, or run through the woods beating their chests in frustration or exultation; men who hear and wonder if it is true that masculinity is a disease that must be eradicated and erased from Western civilization.

Freemasons invite men to come to lodge and discover what is the right thing to do and what their role can be. Brother Rudyard Kipling put it rather well in his poem, "IF"

J.C. Keppler and "Montana Gold Jewelry"

by Roger C. Johnson, MPS

This is a story about a Western jeweler whose creations were as colorful as his character. Joseph Charles Keppler was a young boy of 1.4 when his family emigrated from Glashuitte, Germany to Galena Illinois. His family as well as other Jewish immigrants from Prussia faced religious persecution and no future. After beginning his training in gold smithing and watch making in Galena, Illinois, Joseph settled in Bannack City, Montana in 1864. He was a personal friend Ulysses S. Grant in Galena before he became a famous army general and later president of the United States. Keppler completed this apprenticeship In Denver, Colorado from 1861-i864. Cold has just been discovered in 1863 and he was to follow the thousands who were on their way out west to find their fortunes.

The interesting points of this story are that Keppler was not only the first jeweler in Montana, but one of the first installed 32nd degree Masons. Bannack was the first town located in south western Montana which later bccame the first state capital. It began as a gold mining camp that sprung up overnight. Though he dabbled in mining prospects. Keppler was seeking more permanent security for his future and immediately opened a jewelry store. There, he fashioned nugget jew dry for miners as they brought their finds to town.

Keppler's designs were original and his multicolored grape leaf motif creations preceded those of the Black Hills in South Dakota by nearly 10 years. The author would like to have back in the family's possession, an original Masonic ring with this now popular design. Most pieces, if still in existence, are in all likelihood nearly worn smooth, as the gold he used in those early years was soft 20-23 karat just as it came from the streams and operations in the hills above town. His son (the author's grandfather Eugene) followed in his father's footsteps and became an accomplished goldsmith and watch maker himself One of his daughters. Mrs. Lilac Hoiman of Delta, Utah tells the story of when her father Eugene died, a fine example of Joseph's work complete with Masonic emblem was buried unsuspectedly in the coat pocket of Eugene's suit Eugene only wore the ring for church an4 social functions. On the nights lodge was held in Anaconda, Eugene would slip into his suit and fraternal ring. After his death, it is suspected the ring was mistakenly buried with him as it was never found.

Surely there are persons in Montana and elsewhere who own jewelry made by J.C. Keppler who know nothing about the man and would not recognize his name if they heard it. But there are also a number who own Keppler pieces, know who made them, and consider them doubly precious. (Judge pg. 4)

Joe Keppler was frugal and invested his money wisely. In addition to owning a jewelry store in Bannack, he established stores in Glendale, Virginia City and later Anaconda where he firmly established his final residence. In addition to his business holdings, he owned stock in several gold mines and even owned a few outright. One, The Golden Eagle is still in existence today (this writer has served as its president for the past 15 years). Very little work has been performed recently because of the suppressed price of gold.

It was in Anaconda that Joseph helped establish the first Masonic lodge and became a charter member Oct. 7, 1886. He served as worshipful master of the lodge in Glendale and later in Anaconda where he belonged to all branches. He was enrolled with chapter No.16, Royal Arch Masons, Zabud council No.2; Royal Select Masters, Montana Commandry No. 3; Knights Templars, Butte Consistery #2. Ancient and Accepted Scottish lite, Nobles of the Mystical Shrine, the Baghdad Temple of Shriners, Butte, and Eastern Star. He served as treasurer of the Masonic Lodge of Anaconda for 25 years. (Acacia Lodge #33 AF. and A.M.)

Probably no man among early Anaconda settlers enjoyed a wider acquaintance, due to his business and fraternal activities and his reputation for "veracity, and square dealing." From one Anaconda who knew the deceased personally for many years comes the story of how Joseph Keppler. while he was conducting his jewelry business in Anaconda, volunteered to come to the aid of a competing business, whom adversity had practically forced out of business. "My repair man will take care of any work that you have promised or any that comes into your shop until you can get on your feet," Mr. Keppler told his competitor. This was his characteristic attitude toward any man whom he thought to be right, according to friends. (Montana Standard) (Note that as coincidence, the author was raised to the 32 degree before he was aware that Joseph was involved in Free Masonry. Also the author's interest in gold smithing which today is a full time vocation, developed before his awareness of Keppler's background).

He made use of ingenuity, making his own tools, such as the pair of longnosed pliers that he fashioned from an iron tire. A couple years before his death, Keppler gave this handmade tool to Pctcr Moran, an Anaconda jeweler. (Judge pg. 4) This pliers was then passed down to the author by Mr. Moran of Hoyale's jewelry store in Anaconda before his death. Mr. Moran asked the author, as he was leaving his store."did any of your family ever find that bag of diamonds J. C. had hid?" Evidently it wasn't, as the family has no recollection of something that precious coming out in his estate.

It is wondered how this man who was an important part of Montana history found the time for all his business dealings. In addition to his Masonic activities, he was also active in politics serving as one of Anaconda's first aldermen. His fraternal activities attended to the Elks, the Odd Follows, and the Knights of Pythias. Somehow in between, he found time to accept an appointment from President Hayes as postmaster to Glendale. later after moving to Anaconda he served four years as postmaster there. (History of Montana, p.714)

He saw Anaconda as a village first, when the common places of congregation for men in the evenings were the saloons. One night according to his own story, he was sitting in one of these drinking halls watching the crowds, when a boisterous cowboy. who had gained courage through drink, invited him to proceed to the bar. His polite refusal only enraged the stranger, who quickly drew his six shooter and firing dangerously near the feet of Keppler, commanded him to march up to the bar. "I did not lose a second in getting there, either," Mr. Keppler said, in his heavy German accent relating the incident, "and I gulped down the liquor and pretended to like it." (Montana Standard)

Despite this success story, Joseph Keppler was to lead a turbulent personal life. His first wife Clarinda arrived in Bannack with her family from northern Wisconsin. She was only 15 when they wed. She was to give birth to four boys, three of whom died at a very early age. Keppler, who may have been at his new Glendale shop throughout a diphtheria epidemic, blamed his wife for their loss and resulted in divorce. Joseph took custody of Eugene. Little is known about his second marriage) but the third marriage to Samantha lasted 26 years.

In 1918, J. C. married for the fourth time. Her name was Bibbienne Bishop, the widow of dentist. The bridegroom was 74 years old! Keppler's health was failing in 1920, and he and Bibbienne traveled to Oregon in search of a more beneficial climate. But Joseph succumbed to a general decline of old age on December 27, 1920.

The Funeral was one of the largest ever held in Anaconda, with more than 400 persons escorting the body. There were 218 Master Masons, 54 Knights Templars, 50 Elks, the Eastern Star and approximately 50 automobiles in the cortege. About half of the Knights Templars were members from Butte, who came to pay a last tribute to a fellow member. Funeral services were conducted by the Masonic bodies of Anaconda at the Masonic temple. The members of the Elks lodge, No.239 attended in a body. Interment was in the Masonic plot in Hill cemetery. (Montana Standard)

Like many others, Keppler had followed the boom from town to town and had moved on when the bust came. He lived without fanfare, but his quiet dedication to community was the spirit that helped build Montana's permanent towns. (Judge)

Four generations later, Keppler's Jewelry survives. Future generations of Kepple's will continue on with J.C.'s fine tradition of "Montana Gold Jewelry".

A recent letter to the author from Governor Marc Racicot of Montana reads "I was delighted by your letter and the materials chronicling the legacy left to you by your great grandfather. You are fortunate that you have this personal history to inspire you and obviously the inherited talent to continue the family legacy. I hope you will return to Montana soon and continue with your family tradition in jewelry making. We would be delighted to see it marketed with a "Made in Montana" label."

End note. It should be mentioned that artifacts of Keppler's work are preserved and on display at a territorial museum in Dillon as well as The Montana Historical Society Museum in Helena. If you are in either town, be sure to stop in and see these breathtaking pieces. The detail is exquisite, incorporating original Montana Garnet as a center piece. The author has successfully replicated most known pieces in 14 karat gold for the body of the pieces, pure 24 karat for the grapes and again onginal Montana Garnet. Roger Johnson's brochure with pictures of J. C. Keppler's pieces as well as his own can he viewed at his website http.//members.aol.com/kepplers/home.html

He can be E-mailed at Rjohn19151@aol.com (Look for the "Made in Montana" label on the revived "Montana Gold jewelry" in the future.")

The author wishes to thank brother Lee Graves. recent transplant to Stewart, Florida from Montana, for his persistence and encouragement to complete this article. Be sure to read his fine book on Montana's early years, entitled, Bannack.

Bibliography

1.Judge, Frances, "J.C. Keppler, Montana's First

Jeweler". Montana, The Magazine of

Western History. (Montana Post) February

March 1980. Pages 4,5 and 6

2. Muter, Johquin. "J.C. Keppler, the leading

jeweler of Anaconda Montana". History of

Montana. Page 714

3. Sanders, Helen. "Joseph Carl Keppler".

History of Montana. 1913. Page 932

4. The Montana Standard. December 28, 1928.

5. Acacia lodge No.33 NP. & AM. obituary

roll Anaconda, Montana. 2january, 1921.

6- Holman, Lilac Keppler. Telephone interview

1985.

The Bannack Masonic Temple

First Masonic Temple in Montana

by F Lee Graves

Past Grand Historian, Grand Lodge of Montana

The temple occupied the second floor above one of the first schools in Montana.

In April 1874 three members of the Bannack Masonic Lodge were formally asked by the lo4ge to meet with the school trustees at Bannack about the possibility of a joint building project to construct a wood-framed building the first floor housing the Bannack School and the second floor occupied by Bannack Lodge No.16, AU. & AM. (Ancient Free and Accepted Masons). The venture was agreed upon by both parties, and the minutes of Bannack Lodge of May 18, 1874 state, "On a motion, Bros. Christian Mead, George W. Dart and Fielding L. Graves were appointed building committee and limited to $1200.00 for building hall."

The Bannack Masonic Temple was built, and although the exact date is not recorded in the minutes of the Lodge, it is presumed the Bannack Masons met in their own temple for the first time in the Autumn of 1874 with meetings at 7:30 p.m. every first and third Saturday of the month.

As is the custom on the front of every Masonic Temple, there is a Square & Compass to announce that the Masons meet there, and the early Bannack Masons hastened to erect the universal emblem on the front of their building. They searched for a piece of hardwood from which to carve the ancient symbol, but after a exhaustive search the wood could not be found. Finally a hardwood bread board made of Hickory from a comfortable home in the East was offered to the Masons by Mrs. Emily Drury Graeter, wife of the Beaverhead County pioneer, miner and active Mason, August F. Graeter. James S. Ferster, a Bannack carpenter and Mason who had come to the gold camp in 1863 carved the emblem. This historic piece of Masonic history still hangs on the front of the Bannack Masonic Temple where it was first appeared in 1874.

Our thanks to Brother F. Lee Graves for the slides of this historic part of Montana's history. Another view of the building is pictured on the cover of this issue.

The Bannack, Montana Masonic Temple constructed in 1874 housed the Bannack school on the first floor and the lodge hall on the upper level.

An Unusual Business Trip for a

New Ontario Master Mason

by Michael J.D. Sutton, MPS

I was raised last year to the sublime degree of a Master Mason in Edinburgh Lodge No.736, in Ottawa) two months before an important international trip. I chose this lodge over a number of other Ottawa lodges because of its reputation as a young, growing Lodge whose members share a military and/or Scottish heritage. (Yes, we do wear kilts and this will figure later in my story). I have subsequently been immensely rewarded by the fraternal setting and sincere friendliness of the Brethren of this Lodge. I quickly realized why Free masons call each other "Brother" there is an incredible tie that binds us one to the other. I was to experience that tie first-hand in a foreign country.

In May of this year, I went to Buenos Aires (also known as "B.A), Argentina, to present a one day executive briefing related to my professional work-document engineering. What I didn't realize when I left for B.A. was that this would be my first of many visits to lodges outside of my district.

Spanish and English Lodges in Argentina

There exists in Buenos Aires two separate Grand Jurisdictions of AF&AM: one composed of Spanish-speaking Argentineans and foreigners (La Gran Logia de la Argentina). and the other encompassing British Empire expatriates. Other nationals living in Argentina who primarily speak English, some Argentineans of German, Italian or East Indian heritage, and Argentineans who may prefer the ritual in English The United Grand Lodge of Free and Accepted Masons of England, District of South America) Southern Division, District Grand Lodge).

Both are housed in separate locales. For both Masonic bodies I called ahead and coordinated my visit with the Grand Secretary of each lodge. I found the addresses and telephone numbers of Gran Logia de la Argentina and The District Grand Lodge of England in Argentina through my contacts on the Masonic Internet sites that now populate certain by-ways of the information highway. (an evolving &Mason capability). The W.M. and Secretary of Edinburgh Lodge No. 736 furnished Letters of Introduction in Spanish and English. This was an important formality requested by the Argentinean lodges.

Because of the strong influence the Roman Catholic Church still has in latin America, membership in a~lodge is not brought up In general conversation and remains very low key. I met a number of fellow Masons at the executive briefing I presented and could easily distinguish them by the third degree lapel pin they wore. This custom is significantly different than in Canada) the USA. and parts of western Europe where we tend to be more open about our association with the Craft.

La Gran Logia de la Argentina

To contact the Grand Secretary of Gran Logia de la Argentina, I communicated, in English, with the Assistant to the Grand Secretary. He arranged not only an appointment for me to meet the Secretary of the T.G. Massaryk Lodge, No. 391, but also a Board of Trial by Brethren who could speak English.

Relaxed by an interesting taxi ride through the side streets of downtown B.A., I reached my destination the prestigious Spanish Masonic Hall or Grand Lodge Temple. I was welcomed warmly at the front door by three Brethren who had been anticipating my arrival. I was made to feel very comfortable even though these Brethren spoke very little English and my Spanish was still at the basic "where is the bathroom?" or ~May I have a litre of red wine?" stages.

After a few minutes, the Assistant to the Grand Secretary met me and introduced me to the Past Grand Master who is the current Secretary of the T.G. Massaryk Lodge. He was very formal, yet a friendly and jovial fellow who immediately took me into the dining room and bought me a drink and a few toasted sandwiches to tide me over until the dinner later in the evening. The PGM then took me on a tour of the elegant Grand Lodge Temple pointing out an exquisitely sculptured set of chairs over 150-200 years old that the Grand Master and other officers occupy during the meetings. The Grand Temple was spacious, and I could imagine how regal it must look when in session. He then introduced me to all the members of the Lodge as they arrived for the evening.

Before the meeting began [was tested in English outside the lodge room by a Board of Trial and passed with great congratulations.. The Brethren were very accommodating to test me in English. The Junior warden was somewhat taken aback by the slight variations in some of my answers but was able to establish that I was a regular member of the Craft. The questions were strictly related to the First Degree since the ritual meeting would be opened with Apprentices in the Lodge and not continue any higher.

Over half of the Brethren spoke English very well. I was embarrassed to speak so little Spanish. Of course, I answered the usual ice breaker questions about Canada, which some Brethren had visited. Then, they became very interested in the tartan sash I wore since most of them had not met a Canadian Brother, especially one from a Scottish military lodge.

An Argentinean Brother who could translate English-to Spanish and Spanish-to English was stationed with me for the ritual and lectures. There were three lectures with debate during the evening. The first debate centered around the potential loss of freedom represented by a recent "death squad' assassination of an Argentinean journalist. It was very emotional, animated, and included discussion on the relationship of the goal of Freemasonry to the privilege of individual freedoms. The second one, which interested me personally, was on Tielhard de Chardin, a well known Jesuit theologian and philosopher The Brethren were debating a philosophical issue about the theory of the 'noosphere.' I only wish it had been in English, because I could have been a participant instead of a spectator. I have read much of de Chardin's work.

The final lecture was on the Ecology of the Apprentice's Apron. The Junior Warden. who delivered the lecture, was kind enough the next day to have a copy of it translated into English and delivered to my hotel. With the permission of the W.M. of Edinburgh Lodge I would like to deliver it at one of our future initiations. It is very insightful The ritual work was done as the Scottish Rite for Craft degrees, even though it was only in the First Degree. There were four Apprentices present during the total evening of lectures and debate; but only Fellowcrafts and Master Masons participated in the debate. Some of the Apprentices commented to me later that they remain in the First Degree for at least a year, and one had been an Apprentice for two years. The lay out of the lodge was slightly different than I am used to, with the W.M. sitting behind a large, raised wooden desk, and the altar at the base of the desk. The Secretary is located to the right of the W.M., and the Treasurer to the left. The furniture was very stoic and very antique-obviously a lodge with history. The Aprons of the Master Masons were bordered in red instead of blue.

Apparently the Lodge is quite small in number, less than 30, and only about l0-13 show up for an evening. However, they meet every two weeks, -and are quite proud about the number of Brethren who can make it into the city to attend, some coming from outlying provinces over 3 hours away. The average age of an Apprentice is 40 years old, and the Apprentices I spoke with were honored and felt quite privileged to have been accepted to be a member of the lodge. The average age of the officers was between 45 and 50 years old. These demographics were also applicable in the English District Lodge.

During the business of the evening, I asked to meet the officers "on the square" and gave the W.M. a tie made of our Edinburgh lodge tartan. This made quite an impression. Then, I gave to each officer a Grand Lodge of Ontario lapel pin, which was received with great appreciation. Finally, I gave all the others present an Edinburgh Lodge Crest for their jackets. I understand from thank you cards received since that evening that the Edinburgh Lodge Crest is widely seen now throughout the Spanish Lodge in BA. on the jackets of a number of Brethren.

The evening dinner was superb and served in a large dining room, similar to an Officer's Mess where numerous lodges feasted together at their own tables. I was seated conspicuously at the head table so everyone would have the opportunity to speak to me at least once. The meal, of course, was came (meat-specifically incredibly tasty beef steak). the mainstay in many Argentina meals. (I had to give up my normal regime of vegetarian garbanzo beans while in B.A.) The toasts were very honourable and quite numerous.

The Apprentices, Fellowcraft and Master Masons were intermingled at the dinner table. We were served by hired staff who looked after the dining room for numerous lodges meeting on that night. I asked the assembled Brethren, between toasts, if I could wear my kilt when I return in August. The Brethren looked at each other. One officer indicated, quite seriously. that "crossdressing" was still frowned upon in Argentina, though it might be acceptable in Canada. The Brethren were of the opinion that they would love to see mc return but in pants and not a skirt. What a cultural difference between those of a Latin background and those from an Anglo Saxon history-a sensitivity we must take care with so as not to offend!

The evening ended with many handshakes and hugs. One of the Brothers very kindly gave ate a lift back to the hotel so I wouldn't lose my way. Regardless. B.A., feels quite safe in the New York City or Los Angeles. Even though I have traveled far before joining the Craft I had never before felt so welcome in a foreign country.

District Grand Lodge of England

A few days later, I visited River Plate lodge, No. 7,888, of the District of South America, United Grand Lodge of England. My welcome was just as outstanding. After communicating two months earlier by fax, I had let the District Secretary knew that I had arrived safely in B.A. and would visit later in the week. My presence had been anticipated and when I was asked to enter the lodge building I felt I was in an old British Men's Club in Rhodesia or South Africa. I found myself at the edge of the Empire, circa 1890!!'.

I was introduced by the District Secretary to the Assistant District Grand Master (ADGM). He led me through into the Library to experience the Board of Trial. I went through all the signs and tokens and words of each degree. It was a thorough analysis of my proof of membership in the Brotherhood; but handled very comfortably and professionally. Again, the ADGM mentioned how the intonation of the words were different and that some subtle differences were detectable in the hand shakes. But, since I could explain why I was doing a particular action, the Board was impressed by my knowledge of the Craft. In fact, I must give credit to certain officers and Master Masons of Edinburgh Lodge for preparing me so well Bro. Dave Ganderton, Wor. Bro. Cliff Churchill, Wor. Bro Michael Sastre, and Wor. Bro. Don Armstrong.

The accent was unmistakable in the Lodge-everyone spoke the Queen's English including Brethren who were East Indian as well as German expatriates. I was introduced to many officers and Brethren, some of whom had family in Canada. The highlight of the evening was the installation of the new officers for the coming year. Many Brethren with District Grand rank were amongst the guests. It was a lively evening. Again, I presented "fraternal greetings" from Edinburgh Lodge along with lapel pins and Edinburgh Lodge Crests. Everyone was incredibly grateful. Apparently the lodges in B.A. do not often receive Canadian visitors, especially visiting brethren with 'gifts." This characteristic of my visit left a lasting, positive impression.

To my understanding, the ritual was done as British Emulation, and to Install the officers we opened progressively to the Third Degree. There were three Apprentices present during the First Degree opening and were seated in the East instead of the NE, and they retired as we went to the Second Degree. Finally one Fellowcraft retired as we went to the Third Degree. The organization of the evening was similar to our own, with no lectures or debates. The layout of the lodge was also similar to the Spanish Lodge, accept the W.M. was seated in the last in a grand, ornamental chair with the altar at his feet; but without the large wooden desk. The furniture was simple, with a small piece of well-worn carpet as the tiled floor. The chairs of the officers were slightly more ornate and quite old-another lodge with significant history. Not surprisingly, the Aprons of the Master Masons were bordered in blue.

At the dinner following the meeting, a number of different curries were served. The toasts lasted well into the night. The local wine is superb, though it is seldom exported because the demand is high for it in Argentina. Many toasts were made to me and to Canada by the incoming W.M. I presented one of Edinburgh lodge's Cannon Glasses which we use at our Table Lodges to the ADGM who was very honoured to receive it. To my surprise he donated it to the Lodge's collection of Cannon Glasses that are kept in a special cabinet in the dining room. They must have had 20 to 30 Cannon Glasses from numerous lodges but the Edinburgh Lodge Crest stood out very distinctly and will be remembered.

The hospitality was an experience I shall never forget. They were very kind to a visiting "brother" in their welcome and sharing of a meal. Again, I posed the question as to whether or not I could wear my kilt when I return to B.A. To my surprise, a significant number of the brcthren were of Scottish descent I was even invited to a number of functions of the St. Andrews Society upon my return. Apparently, they all wear kilts and have a full Piping Band and Scottish dancers. I am trying to imagine a Robby Burns night in B.A!!! So, next time I'll take my tartan "dress." But I was warned that I should take it to the lodge and change there. On the streets of BA. I would be quite a sight! One of the brothers in the St Andrew's Society drove me back to my hotel in the early hours of the morning, safe and sound. 1 have received numerous E-Mails and postcards from the Brethren I met at the District lodge of English. When I return in August, 1 look forward to renewing the new and solid friendships I established there in May.

The New Country of Argentina

The country is a beehive of activity. All the restraints associated with the Dictatorship and the "Dirty War" appear to be gone. Argentina is emerging as one of the stars in the South American economy. There is a great deal of investment in advanced technology. For example, the Central Bank is making a significant effort to streamline the country's private banks by introducing ATM (Automatic Teller Machine) bank accounts for all citizens and increasing the number of ATM5 from 1,000 currently located in B.A. to about 20,000 across the breadth of Argentina. Despite Buenos Aires' population of 12 million, it was very sate to walk at night in the downtown area. In fact, there were a significant number of people on the street until after 03h00. People were much friendlier than in New York City, Geneva, Chicago, Paris, Rome or Vienna. Nonetheless, there are poor barrios (neighbour hoods), just like there are ghettos in the major cities of Brazil, the U.K, Europe and the United States. Nonetheless, the city is quite clean and in the morning crews are out cleaning up any litter left from the night before. There is a terrific sense of pride that one can sense in the city. The traffic in B.A. at first appears chaotic, but within a day you can see the "Ballet" taking place between private cars and taxis. Compared to Rome and Athens, where I have driven and had accidents, the traffic in B.A. is quite easy to maneuver through. For 5 to 6 pesos (about US$5 to $6), you can get most anywhere in the Capital District of B.A. Very economical, especially when compared to Ottawa taxi prices.!!

I am preparing for my next visit to Argentina in mid-August. I hope to report back about another splendid time. But as a new Master Mason, I can tell you that nothing prepared mc for the kind of fraternal welcome I experienced so far away from home. Every Brother I met said before leaving me that if anything happened during my visit that might require their assistance, that I was not to hesitate one moment, but to call them immediately for help. I sincerely hope I can convey to visitors I meet at our Lodge that same sense of intense Brotherhood. This is a very important benefit to the members of the Craft What a tie that binds!.!!!

Carl Schurz

By C. Clark Julius, FPS

It was in the city of Philadelphia that tall, thin, intense Carl Schurz, hero of the unsuccessful democratic revolution of 1848 in Germany, started in 1852 to become an American-citizen. Be began his Americanization by learning the English language. With a German-English dictionary at hand, he began slowly to decipher the front page of a Philadelphia newspaper.

Born a German castle near the Rhine River in 1829, he was no aristocrat. At the time of his birth his mother was visiting her father, who was care taker of the castle. Carl Schurz's father was an impoverished schoolteacher who wanted a better education for his son than he had received. His mother was a devout Catholic who succeeded in inparting her morality, but not her religious faith, Co her son. Due to the financial sacrifices which his family made and the scholarships which he won, Carl was able to attend the gymnasium in Colognt and then the University in Bonn.

At Bonn, Carl was excited by the ideas to which he was exposed. He was most inspired by the teaching of Professor Gottified Kinkel, who taught literature and the history of art. Professor Kinkel was no ordinary academic. He wrote poetry. He was active in radical democratic organizations.

Professor and Frau Kinkle's house was open to students, who many lively discussions there on revolutionary ideas in art and politics.

Carl Schurz's life was changed one morning in February, 1848, when his studies were interrupted by a friend bursting into his room and asking, "Have you heard the news?" The news was that a revolution in France had deposed King Louis Philippe and established a democratic republic in France. Schurz left his book lying open on his desk and rushed out into the street to join a Surging crowd of students chanting democratic slogans. Bonn had become part of a revolutionary movement which was spreading across Europe. In Germany the goal of the revolution was to establish a democratic republic which would include all of the German principalities.

The leader of the revoludonists in Bonn WAS Schurz's admired professor Kinkelwho appointed Schurz to be one of his revolutionary lieutenants. Instead of studying dusty tomes Schurz was now engaged in dashing deeds ike hijacking a ferryboat to transport revolutionaries across the Rhine, or kidnaping a Catholic priest who was cautioning his young parish oners against joining the revolutionary bands.

The revolution lasted only a few months. The Prussian troops marched to the Rhine to crush -the upflsing Schurz was In a town previousfy held by the revolutionanes when the rrua sians arrived and easily took the town Schurz evaded capture and possible death by a firing squad by escaping from the town through a rat-infested sewer. Crossing the Rhine in a rowboat, he arrived safely in France. From there he went to Swit~erlandh where revoln tionaries were seeking refuge.

In Switzerland Schurz learned that Professor Kinkle had been captured by the Prussians and was being held in Spandau, a prison near Berlin from which it was almost impossible to escape. Sehurz decided to attempt the impossible arid rescue his professor.

Subsidized by other refugees, Schurz; assumed a false identity, verified by counterfeit documents and re-entered Germany. To disguise himself, he dressed like a dandy the very opposite of his former self as a poor student. Taking a room in Berlin, he frequented the favorite taverns of guards at Spandau. Gradually he won the friendship of the guards and sent messages and food into Kinkel. Paying one of the guards a large bribe, Schurz concocted the plan for Kinkel's escape.

In the dead of night the rniddle-aged Kinkel descended from the high walls of Spandau by sliding down a rope. Professor and student then made their way across Germany in a relay of swift carriages which had been prescheduled for the escape and made it safely to the French border.

The stories of Schurz's rescue of Kinkel, as well as his escape through the sewer, became part of the folklore of the Forty-Eighters, as the veterans of the Revolution were called.

After the rescue of Kinkel, Schurz joined other political refugees of the revolution in London. There in 1851 be met and fell in love with Margarete Meyer, a pretty and musically gifted heiress from Hamburg, Germany. Margarete was visiting her sister who was married to a Forty-Eighter. Although Margarete's family were opposed to her marrying Schurz they thought one Forty-eighter in the family already was too much Margarete and Schurz were married in 1852. He was twenty-three, and she was eighteen.

Unable to return to Germany, where there was a price on his head, and seeing no future for himself in England, Schurz decided to have a look at America. He sailed with his bride for the U.S. soon after their wedding. They spent several months in New York, but then moved onto Philadelphia, where there was a large and vital community of recent immigrants from Germany. many of them Forty-Eighters. From Philadelphia, the Schurzs made side excursions to the Pennsylvania German communities in Lancaster and Bethlehem, which dated back to colonial times. Margarete especially enjoyed the music of the Moravians in Bethlehem.

In Philadelphia, Schurz decided to live in America and began to learn English. In 1853 Margarete's and Schurz's first child, Agathe, was born in Philadelphia.

In Philadelphia Schurz became acquainted with Quaker abolitionists, Including Lucretia Mott, and became very aware of the one major flaw in American democracy, the existence of slavery. Although America was tainted by slavery. Schurz reminded himself that under the American system of government, a person could work to eradicate slavery.

Already thinking of himself as an American, he did not want to break all ties with his native land. In America he intended to live among other German Americans in the U.S. Before settling in an area, however, he wanted to see all the German-American communities. Leaving Margarete in the Moravian town of Bethlehem, which she found so congenial to her musical tastes, he set out to visit the large German communities in the Midwestern cities of Indianapolis, Chicago, St. Louis, and Milwaukee.

It was not in one of these thriving metropolises, however, that Schurz decided to make his American home, but in the obscure town of Watertown, Wisconsin, for which he foresaw a great future as a center of German-American culture. Schurz wrote in glowing terms to Margarete in Bethlehem, about his vision of a bright future for the two of them in Watertown.

But Margarete, who was taking care of infant Agathe and singing alto in the choirs of Bethlehem, had no interest in moving to what she considered the uncivilized West. In fact the climate in America, even in musically cultured Bethlehem, was not conducive to the delicate balance of her health. Sehurz returned from his trip to the Midwest to find Margarete in a rundown condition. She was convinced that only a trip to Europe's more salubrious climate would restore her health. Schurz accordingly accompanied Margarete and their daughter, Agathe, to England.

After a year in England, however, Margarete was still ill. Schurz, who was eager to get to Watertown and start his new life there, made arrangements with Margarete's brothers to take her to Switzerland, the premier health spa in Europe, and returned to America without her.

Back in Watertown he purchased a hundred-acre farm and invited his parents and other German relatives to come to Watertown and join the growing German-American community there.

In 1856 he went to Europe to bring his wife and daughter back to America. After their return they settled into a new home in Watertown, where Margarete kept herself busy operating one of the first kindergartens, a German educational invention, in the Midwest. In 1857 a second daughter was born to the Schurz's.

Meanwhile, Schurz had launched a political career by joining the newly formed Republican Party. Since the Republican Party was the first major American party to take a firm stand against the further expansion of slavery in the United States, it was natural that Schurz, with his revolutionary democratic background, would be attracted to it. It was not natural, however, that most other German-Americans, on whose support he was counting, would be equally attracted to the new party. At the time the Republican Party was formed in the mid-1850's, most Gaman-Americans were loyal adherents of the Democratic Party.

A good many of the recent German immigrants were from southern Germany and were Catholics. Like the Irish Catholics, who were also entering the U.S. in large numbers in the midcentury, the new German immigrants encountered considerable anti catholic prejudice among native Americans. The natives wanted to keep the new immigrants from voting as long as possible. Only in the Democratic Party, traditionally the party of the poor and dispossessed, had the new Catholic immigrants found protection against native American bigotry.

Schurz's political task was to convince his fellow German-Americans that the issue of nativism was dead; it had been dwarfed by the far greater issue of slavery.

Most German-Americans were working men. Schurz posed crucial questions for them as workers. Were they for free labor or slave labor? Did they, as free workers, want to compete against slave labor?

Schurz was a powerfully eloquent orator in either German or English. The story of his rescue of Professor Kinkel was well known and gave him a charismatic aura even before he began to speak. He had a compelling effect on German-American audiences which heard him.

In 1856 he ran for the legislature of Wisconsin and was decisively defeated. A year later he ran for lieutenant governor and nearly won. He was on his way.

Although pleased by his political performance, Schurz was dealt hard blow by the panic of 1857, in which he faced bankruptcy. He was a poor financial manager who paid no attention to where his money was coming from or what it was spent on. The truth was that he had been living off Margarete's opulent inheritance.

Fortunately, a good portion of her legacy was tied up in stocks and real estate in Germany, which was beyond Schurz's reach and, hence, still intact. The only possible way for him to pay his own way in the future was to try to make money out of his only saleable skill; his public speaking. He started traveling the circuit of Lyceums, local educational clubs which brought in paid speakers. In the larger cities Schurz commanded a fee of one hundred dollars for an appearance.

His favorite topic was "Americanism," that is, the American ideal of freedom which had universal appeal around the world. In St. louis he gave a talk, "The Doom of Slavery," which was widely quoted.

In 1860 at the Republican Convention in Chicago, Schuiz worked hard to insert a plank in the Republican platform which guaranteed equal rights for foreign-born citizens Schurz convinced Repnblican politicians that such a plank was necessary in winning the German-American vote.

Although Schurz had come to the Chicago convention as a supporter of William Seward of New York for President, he became an avid supporter of Abraham Lincoln after Lincoln's nomination.

Speaking in both English and German, Schurz campaigned tirelessly for Lincoln, crossing and recrossing the country. Toward the end of the campaign he went to critical areas which were in doubt. When Lincoln won the election, Schurz received much credit for having delivered the indispensable German-American vote.

After the election Schurz pressed Lincoln to appoint him to a European ambassadorship; Schurz wanted to return in honor to Europe which he had left as a fugitive. Of course, he could not be sent to Germany, where he was still a wanted man. Lincoln Sent him to Spain.

While Schurz was in Spain, Margarete stayed with her relatives in Hamburg.

When the Civil War broke out, Schurz wanted very much to come back and join the fight.

As a veteran of the Revolution of 1848, he considered himself a soldier. He began to read military science omnivorously and soon was well versed in the theory of war. Lincoln began to receive bits of military advice from the embassy in Madrid.

Lincoln realized that Schurz in the army would set an example for countless other German-Americans to enlist. Schurz returned to the U.S. and was commissioned as a brigadier general.

At the second battle of Bull Run he put his military book learning to use by ordering a bayonet charge as a prelude to a retreat, making the retreat more orderly.

In the battle of Chancellorsville, German troops fighting under Schurz were accused of collapsing and fleeing under heavy attack. Troops from other divisions called Schurz's men "the flying Dutchmen." Schurz was deeply hurt by the accusations of cowardice hurled at him and his German soldiers and devoted much effort to vindicating the valor of his men.

In 1864 he took a leave of absence from the army and campaigned for Lincoln's reelecting as President. Lincoln won. Schurz was more impressive as a political general than as a military general.

At the end of the war Schurz found himself once more in financial trouble; he sold his farm near Watertown and accepted a partnership in a St Louis German newspaper. Margarete, again ailing. went to Europe for her health.

In 1868 Schurz was elected to the United States Senate from Missouri and became known as "the Dutch Senator.

During the Franco-Prussian War in 1870, Schurz found evidence of illegal arms sakes by the U.S. to France, which he exposed in the Senate He was accused by a fellow Senator of being more loyal to Prussia than to America and was advised to take the attitude of "my country right or wrong," he said, "If right, to be kept right, and if wrong, to be set right."

Schurz was a Senator during the administration of U.S. Grant, who was a Republican, like Schurz. Schurz opposed Grant strongly on various issues and was outspoken in condemning graft in Grants administration.

Schurz's break with Grant was also a break with the Republican Party, which he had supported from its inception. From 1870 on he was a political maverick who supported candidates he considered most able, regardless of party. In 1872 he helped to found the liberal Republican Party which nominated New York editor Horace Greely for President. The Democrats later also nominated Greely. Despite broad support, Greely lost to Grant.

In 1876 Schurz supported the Republican, Rutherford B. Hayes, who, after his election, chose Schurz to be Secrtary of the Interior. Schurz did an able job of administering Indian affairs for the Census of 1880.

His wife, Margarere, died in 1876, when she was forty-two. Their marriage, with its long separations due to Margarete's poor health, had been unsatisfactory in many ways. Nevertheless, Schnrz missed her deeply.

While Secretary of the Interior, Schurz at age fifty fell in love with Fanny Chapman, thirty-three, the daughter of a judge in Doylestown, Pennsylvania. Because of the opposition of Schurz's daughter Agathe, who managed his household after Margarete's death, Schurz never married Franny. He arranged, however, to see Fanny frequently on his many trips. His relationship with Fanny continued until his death.

Just as Agathe interfered with his romance, Schurz interfered with Agathe's when a suitor proposed to Agathe when she was in her forties, Schurz advised her not to marry. Agathe took her father's advice, but thereafter blamed him for having condemned her to spinsterhood.

More consequential than Schurz's domestic problems were his concerns about the destiny of his native land, Germany. As a German-American he had taken some pride in the unification of Germany after the Franco-Prussian War. But as time went by, he detected increasing signs of German militarism and imperialistic ambitions. He also detected indications of Teutonic racial pride, coupled with growing antisemitism. The Germany of the early twentieth century was not the Germany of which young Schurz had dreamed during the Revolution of 1848.

He died in 1906, eight years before the first World War. in which his adopted land would fight against the imperialism of his native land. He was a member of Herman Lodge No.125 at Philadelphia. Received all three degrees by special dispensation on February 23, 1855 and elected a member of the lodge on March 23, 1855. He was suspended November23, 1860. Died May 14, 1906, at 87 years of age.

Sources;

Carl Schurz, by Hans L Trefousse, U. of Tenn.

Press, Knoxville; 1982

The Americanization of Carl Schurz by Chester

Verne Easum U. of Chicago Press Chicago,

1929

The Autobiography of Carl Schurz Scribner's New

York; 1961

Carl Schurz, edited by Ruediger Wersich, Heinz

Moos Verlag Muenchen, 1979, Historian

Peter Huber

10,000Famos Freemasons by William R. Denslow

The Passing of Brother Clown...

by Skip Boyer, MPS

The laughter grew a little fainter last fall with the passing of One of the world's great clowns.

Somehow it doesn't seem right that clowns like Brother Red Skelton should be mortal. And it certainly doesn't seem right that they should leave us when they are most needed.

I felt the same way a few years ago when Lou Jacobs died. You may not recognize his name but you would know his face instantly. Lou was the master clown of the Greatest Show on Earth for more years than even he wanted to admit. I first saw him when I was a small boy and the circus was still under canvas. Eventually, his clown image graced a United States postage stamp. He was a clown's clown. Lou Jacobs, however, confined his clowning to the sawdust ring. Red Skelton embraced the wor1d.

You can read the story of Red Skelton's remarkable life in other places. Here, let it be sufficient to say that he touched something wonderful in everyone who saw him work. He once said he only wanted to make the world laugh, and, amidst occasional tears in his own life and surrounded by a world seemingly bent on self-destruction, he did that and more.

His passing weakens the already tenuous link we still have with our collective sense of humor. You don't have to be a close observer of society and the workplace to know that things have gotten very serious out there. We are afraid to laugh for fear of offending someone, for fear of not being taken seriously ourselves. We avoid eye contact with people on the street. We glance nervously around as we walk to the car. A knock on the door can be a jarring experience.

When we do laugh, it's at contrived situations on television that generally center around someone else's suffering or embarrassment or tired cliche's about sex or other bodily functions. And, really, it isn't very funny.

So I take humorous refuge in the gentle, often slaps6ck comedy of Red Skelton. His cross-eyed seagulls are Seriously funny. The Guzzler's Gin spokesman is still a stitch. And if you waited long enough, sooner or later, he'd even back himself up, struggling to get a punch line out with tears of laughter rolling down his cheeks. It was hard to tell who was having the most fun-the audience or Red Skelton. And it was genuinely funny-even when you knew what was coming next.

That was one of the things about the years after Red left television. His personal appearances were built around the same basic sketches. You knew what was corning. You knew that, no matter what city he was in, he'd open with a comment like, 'You know, this would be a great city if they ever get it finished. I think the official bird of Phoenix (Seattle, Washington, Chicago, etc.) must be the crane!" And you knew you'd be touched to the heart by the gentle humanity of Freddie the Free loader every time you saw him There was something of each of us in his pantomimes and when we laughed at him, we were really laughing at ourselves.

We don't do much of that anymore. If you doubt that, look at the headlines on any given day.

On the wall of my office is a framed collection of six closeup photographs of Red at work. I took them when I covered two of his personal performances-along the bottom in a cramped script is this: "Dear friend. my thanks! Red Skelton." On other occasions, I watched him work from a seat in the audience. I could almost recite the lines And I still loved every one of them. If you watched him on television or in person, you may remember how he closed each performance.

With an almost shy smile, he'd slip offstage with a soft "Good night and God bless."

You know, somehow I think He will. But I'll still miss him. Some things we cant afford to lose. Thanks, Brother.

From the pages of "Masonic Trivia and Facts"

by Allen E. Roberts

About how much did early masons earn?

By the statue in 1350 a master freestone mason earned eight cents per day: Other masons, six cents. In 1445, a freemason received eight cents per day, with food: ten cents without. In Scotland the wages were less. In 1610 there was an increase! It's estimated a mason earned about five time the cost of his board each day. (A personal note: In 1930, a youngster of 12, I worked in a bakery for $1.50 for a seven day week: five days after school, all day Saturdays and Sundays.)

Chapter News

Jim Kelly Receives De Witt Clinton Award

Finger Lakes Chapter

by Bill Edwards, MPS

Bill Kelly, former quarterback for the Buffalo Bills, received the De Witt Clinton Award on June 10, 1998 at the Diplomat Party House in Rochester NY. Kelly and his wife, Jill, were honored for their efforts to raise research funds and public awareness ofKrabbes (craba) disease, a leuckrodystophy which afflicts infants and is usually fatal by age 2. Ilie Kelly's young son, Hunter, has been diagnosed with the disease.

Krabbes disease is a neurological disorder which causes a variety of symptoms including rigidity, seizures, gastric distress, high fevers, and abnormal developmental patterns. Secondary symptoms include various systemic failures such as pneumonia and renal infections. The current level of understanding of the disorder is limited, but doctors believe that inadequate development of the mylein sheath surrounding the spinal cord leads to disruption of usual synaptic impulses. On the day of the award, the Kelly's had spent much of the day in the hospital with Hunter who had suffered a collapsed lung.

In his remarks following the presentation of the award, Kelly and his wife spoke about their personal sadness in learning of their son's condition; how devastating it was as a parent to know that one's child is afflicted with a serious illness. Kelly continued to describe how the love they felt for Hunter motivated them to use their access to the public to work toward a cure for this disease. "Just think of the power of this little boy," Kelly said, "to bring us together and unite our efforts toward a common goal. Hunter's Hope Is our lifelong commitment to him, and other children, to overcome this disease.

The dinner and awards program was sponsored by the Finger lakes Chapter of the International Philalethes Society and the Monroe Masonic Service Bureau. Over $5000 was raised in the Masonic family as a donation to Hunter's Hope. Co-chairmen of the event were R.W. Vernon Goodrich and W. Bill Lindsay. Guest master of ceremony was Rich Funke from Channel 10 NBC. The event was widely covered in the local media.

OoO

Masonic Insight From A Trip

To The Holy Land

by John L Palmer

Paper Presented To Charles A.

Snodgrass Chapter UD

Knoxville Tennessee

For a number of years now, I have been intrigued by our Masonic ritual, the complexity that must have been involved in composing it, and why anyone would go to so much trouble to make it as complex as it is. I came to the conclusion early on that it is very unlikely that one man could have simply sat down and written it from scratch. It more probably evolved with time as a finely tuned experience for the candidate, designed to impress upon him emotionally as well as intellectually, certain truths. These truths are not unknown to the general public. Ir fact, most of us learned them from our parents, in Sunday School and in elementary school. The thing that makes them special is the ritualistic manner in which they are presented which causes men to internalize them in a way that most of us had not done prior to experiencing our ritual.

Another thing I have discovered is that the ritual is a multilevel experience. Let me explain what I mean by multilevel. When my son was young. I began taking him to Muppet movies.! discovered very quickly, much to my surprise that I was enjoying them as much as he was but for entirely different reasons. The humor in the movies was written on two completely different levels. The children enjoyed it on one level and the adults on another. I have discovered that our ritual continues to offer up surprises to me even though I have witnessed it hundreds of times over the years. I have also noticed that often, when I actually commit a piece to memory, additional insight jumps out at me that I have never noticed before. I suppose that is one reason that the ritual continues to hold fascination for some of us even after years Of continual exposure.

At some point, it occurred to me that the ritual with all it's hidden meanings is an ideal place to encrypt information to be shared only with a select few while at the same time being preserved by the many who maybe entirely ignorant of the true meaning contained therein. This is especially true of Masonic ritual, our insistence on not changing the ancient forms and ceremonies and our selectivity in admitting men to membership. It would be the ideal vehicle for transmitting some vastly important secret information through many generations who 'night not even have a clue as to the informational content they were transmitting.

If this were true, our ritual would serve two completely different functions, First to exert a positive influence on society by preserving certain moral, ethical and philosophical beliefs. Second, to preserve some vastly important, but potentially dangerous information for generations to come in the hope that the right men or group of men would discover it and use it for good rather than evil purposes. This image brings to mind the Star Wars series of movies whose theme was this elite group of men called Jedi Knights who had learned to master themselves and a personal yet shared power called "the force." The force was neither good nor evil but resulted in great persona power for anyone who could first master himself and then learn to master it. There are parallels in Masonry, for what is a Master Mason master of, if not of himself? Perhaps the moral and ethical teachings of Freemasonry are designed to ensure that there is a sufficient number of men having appropriate morals and the proper philosophy available to transmit some vastly important knowledge to succeeding generations.

The real problem with this theory is the two questions, who could have devised such a complex and ingenious scheme and what knowledge could possibly have been so important to warrant such elaborate efforts? If you receive enough degrees and think about them, there are certainly several recurring themes such as things which were lost and later found. Could this be a clue to us to look within the ritual itself for some knowledge that was lost to unworthy generations and lies in wait to be found by someone who is interested enough to seek it out?

I have recently been to Jerusalem on two separate occasions. I noticed a couple of things there which maybe purely coincidence and, on the other hand, maybe clues to a better understanding of the origin and original intent of at least parts of our ritual. I have arrived at certain tentative conclusions based on observations made there, a recently acquired insight about a possible origin of our fraternity and my meager knowledge of our ritual, If my conclusions are correct, it would serve to substantiate the theory of the late John Robinson that the Templars founded Freemasonry and wrote the ritual that has evolved into what we practice to day.

First you must understand that the Templars occupied Jerusalem for several years. They not only constructed many temples and castles there but excavated extensively. It was a monastic order and had scholars as well as warriors as members. It had accumulated vast wealth as a result of having founded the institution of international banking, and they had an unprecedented amount of freedom to engage in almost any pursuit they wished, because they owed allegiance only to the Pope. A freedom that eventually led to their oppression and dispersion. They had ample time and, being a Christian order, sufficient motivation to do exhaustive archaeological research in the area. They could have discovered significant historical facts and encrypted this knowledge for successive generations rather than simply write them down in a book for the world to see. But why would they want to preserve them as secrets?

There are a number of passages in our ritual that have always puzzled me, but I would like to deal only with the two that relate to the observations I made while visiting in Jerusalem. Previous to my first visit, I was laboring under the illusion that all scholars were in agreement that the Mosque known as the Dome of the Rock was built over the spot previously occupied by the Holy of Holies of King Solomon's Temple. On that visit, I discovered that a more recent theory is that the Holy of Holies may have actually been in a spot to the north west of the dome now marked by a small kiosk like structure erected by the Templars for no obvious reason over the only other spot on the temple mound where the bedrock is not paved over. This place is about eight feet in diameter and is located about thirty yards north-northwest of the dome. Most scholars would agree that the entrance of the temple with the two brazen pillars was on the East end of the building and that the Holy of Holies was in the western end of the building farthest away from the entrance. This alternate site of the Holy of Holies would allow for a much longer temple building than would the dome site which is much closer to the eastern edge of the temple mound.

Prior to my first visit, I also believed that there was consensus that the Church of the Holy Sepulcher marked the tomb of Jesus Christ. It turns out that there is a more recently discovered tomb called the Garden Tomb which some modern archaeologists believe may have been the actual burial site. The Church of the Holy Sepulcher was built by the Catholic Church over the site discovered by Helena about 300 AD. Helena was a devout Christian and the mother of the Roman Emperor Constantine, the first Christian emperor of Rome. She sponsored an expedition to the Holy land with the expressed purpose of finding and preserving Christian holy places and relics including the "true cross." This was a formidable task since over 200 years had passed since the crucifixion of Christ and archaeology as we know it only materialized into a respectable science during the seventeenth century. At any rate, by whatever means, she is said to have discovered the tomb of Christ and preserved it for posterity. The same would be true if the reference question. The sign on the door simply The Catholic church essentially owns the spot and has preserved it as a holy place ever since.

The garden tomb was discovered only a few years ago and is preserved by an independent Christian society. I had the good fortune to be able to visit both sites, and I must say that the garden tomb fits my mind's eye impression much better than the Church site. There is an outcropping of rock nearby in the rough shape of a skull which could have marked a crucifixion site now occupied by an Arab bus station. On the second trip, I checked the orientation of the site and the burial slab is situated six feet due east and West on the brow of a hill overlooking the Temple site. The site is within walking distance of the entrance of King Solomon's quarries which is a cave rather than an open quarry. It is also the site of Zedekiah's tunnel through which the last King of Judah is said to have attempted his escape from Nebucanezzar during the fall of the kingdom of Judah. The tomb itself is unusual in that one of the two graves contained therein was never finished. These tombs were used over and over again for multiple bodies at one time, and it is highly unusual that one of the two slabs was never finished. The tomb is located on the north side of the Temple mound slightly west of due north of the site previously discussed as the possible Holy of Holies This may explain references in our ritual to the brow of the hill west of the temple. More striking than this is the fact that it is Located north of the temple mound a place of darkness. Surely to these Christian monk warriors, the place where the Savior was crucified and subsequently buried would have been a place of darkness.

The explanation that the north is a place of darkness due to the orientation of the sun has always puzzled me. If the reference was to the temple complex with its high walls, the sun in its southerly orbit would have shown brightly into the northern side of the compound and the southern side would have been shaded by the walls. The same would be true if the reference is to the sun shining through the temple windows assuming that the rooms had no east-west oriented walls as is the consensus among Bible scholars. Perhaps the north being a place of darkness was a clue that the true location of the burial site was the garden tomb rather than the traditional church site.

Why would these Templars want to hide such a discovery for successive generations to find rather than making their discoveries public? The answers a political one. The Templars owed their freedom and very existence to the Pope or head of the Catholic Church. The Catholic church had declared the piece of real estate owned by them and upon which they had constructed a magnificent and elaborately decorated gothic cathedral to be the genuine tomb of Christ. News to the contrary would have been disastrous and political suicide for the Templars. Yet these scholarly monks, steeped in the belief that truth only is eternal could not have resisted preserving their understanding of truth for possible future generations who might live in an age which was more tolerant to free thought and new ideas.

The second possible clue I discovered was quite by accident as I exited the Temple mound under some duress during my first visit. We were being "evicted" because the mound is now controlled by the Muslims, and we were not to be present during certain times of the day when prayers were being offered During our exit from the mound, after a narrow escape from having been almost run down by two Palestinians on a John Deere tractor, I discovered myself contemplating, from the outside, the northeast corner of the temple compound. I realized that the north east corner might be significant enough to take a photo of and did so. It has always seemed strange to me that the north east corner is accepted as a place to lay a corner stone and as a place of 'beginnings" if you will, with no real explanation of why this is so. As I snapped my picture and faced about, I discovered that I was leaning on a door that answered that read 'The birthplace of the virgin Mary." The Templars had erected across the street from the north east corner of the Temple mound a magnificent gothic chapel; the best preserved Templar chapel in the holy land today and named it St Anne's Chapel to commemorate St. Anne, the grandmother of Christ.This chapel is today thought to have been erected over the site where Mary was born. It is a place I have only visited twice, but each time the hair stood up on the back of my neck, because they erected it in such a manner that people travel from all over the world just to have a chance to sing there. The acoustics are difficult to describe, suffice to say that when the singing has stopped, the music seems to reverberate off the stone walls for an eternity. What better due could these Christian monk warriors have left us for beginnings than that this was the place where the mother of the Savior was born. The beginning of Christianity could very well be said to have happened in that place.

So now you know why I think that the north is a place of darkness and why corner stones are always placed in the north east corner. It could very well be that these are simply two coincidences. Without having read John Robinson's books and other studies of the history of Templary and Freemasonry, I probably would not have noticed them. But if they are not merely coincidence, who knows what other tidbits of ancient knowledge have been transmitted to us and yet lie undiscovered within the words and phrases of our ancient and time honored ritual?

Unforgettable

by William F. Parker. MPS

"The greatest thing you'll ever learn is just to love, and be loved in return,"

from the song '~Nature Boy."

As the piano echoed the strains of Rachmaninoffs Prelude in C Sharp Minor, with the sure touch of a player versed in the classics, a lyrical guitarist and bass soon joined in and the tempo surprisingly transformed the piece into an extraordinarily beautiful pulsating rhythm reminiscent of Afro-American culture.

What manner of performer had both the artistic and technical ability to perform such a transitional marvel? While most people remember Nat Cole as a singer like many of his peers, he began his career as a jazz pianist. In tine, however. he made the transition from that beginning, to heading his own trio, to a singing superstar. an accomplishment of major proportions. If the jazz world would lament the loss" of a great jazz pianist, the rest of the world gained an incredible musical legacy.

One of the early black superstars, in an era with only limited theater and club circuits available and racial barriers were all too real, Nat Cole would eventually perform in all venues carrying his unique style with the grace and dignity of a born "King". His unique renditions conveyed a tenderness of style unmatched by any other vocalist. His NBC television series, for example, not only showcased a seemingly perceptive and experienced man, one who had seen much of life, but also one whose songs touched the heart of every listener.

Born Nathaniel Adams Coles March 17th, St. Patrick's Day, in Montgomery, Alabama, accounts differ on the year, ranging from 1915 to 1919. What is perhaps important than the exact year, however, is the legacy of his music. It has been said the music is the man and that is what endures. Unquestionably, Nat Cole's music endures, a legacy of unparalleled enchantment.

As is the case with most successful performers, Nat Cole lived his existence primarily "on the road", from clubs. to theaters, to concert halls. his life and his career seemingly inseparable. An enormously talented and creative man, his persistence and ambition were tempered by wit, warmth, charm, and the ability to adapt to circumstances.

Had his lifespan been longer, this multi-talented individual's accomplishments would undoubtedly have been multiplied as America's cultural and racial perceptions evolved through the years. Still, over 30 years since his passing, his recordings arc aired as frequently as stars such as Sinatra, Dean Martin, and others, a worthy tribute. While seemingly amorous, show business can be a hectic and often brutal life. When married to one woman, he met another whose vibrant personality drew him like a magnet and became his second wife, confidant and all around advisor, Together with Nat's manager. Carlos Castel, and Capitol Records, they all played significant roles in molding the singer's career.

The fast-paced life of a superstar and the relentless pressures in his personal life all took a toll, however. He escaped from these pressures into his music, at ball games, and in the comradery of his buddies. Unfortunately, he also had a tendency to light cigarettes almost continuously, undoubtedly leading to his premature death from lung cancer. What inner spirit drove Nat Cole and what passion led him into a performer's life? In 1923, as a young child of perhaps four, Nat's parents, the Reverend Edward James Coles. Sr. and his wife Perlina, Nat's older sister Evelyn, his elder brother Edward James, and the oldest. Eddie Mae left segregated Montgomery for Chicago hoping for a freer, better life. There, through hard work, savings might be accumulated for a start in a small business or a professional career, a lure which drew many from the South,

Arriving in Chicago, Reverend Coles assumed the post of Minister of the Second Progressive and Truelight Baptist Churches while his wife played the organ and led two church choirs. The Reverend Coles, a stern disciplinarian and deeply religious man, was nonetheless a caring father and the family grew up in a loving, Christian environment, traits always evidenced by Nat Cole. The Church music plus a piano in their apartment unquestionably made music a strong influence on Nat's life from his earliest years. Interestingly, it seemed that all the boys in the Coles family would grow up to be musicians.

If the parents were tied to traditional gospel music, however, young Nat began to embellish those melodies with his own rhythms. Sneaking out of the family flat after dark, he would find ways to listen to music in the clubs and theaters. A veritable musical education for the youngster.

At age 12, at the insistence of his mother, he took classical piano techniques, learned to read and write music and studied all the masters, skills he would later make good use of in high school, he played both football and baseball but was best noted as being a first baseman. Although receiving feelers from minor league teams in the then Negro leagues, and retaining a life-long love for the game. his love for music and a realistic view of the era's cultural and social mores caused him to stay in the entertainment field. Forming his own groups, both a large band and a quintet, he slowly began refining his distinctive style, his larger group winning several contests and gaining popularity.

About 1935, Nat quit high school to devote full time to music. his travels taking him throughout the country. In the late 1930s, while appearing in Chicago. he met and married Nadine Robinson, an attractive show dancer. Eventually settling in Los Angeles, he and Nadine spent several years eking out a meager living, he playing small gigs and she as a hostess and chorus girl. Several years' older than Nat, she was undoubtedly the perfect companion during the early years.

About 1937-38, Nat formed his first trio, with Oscar Moore on guitar and Wesley Prince on bass, the three forming magical musical chemistry, a sum greater than the individual parts. The group was so successfu1 a three-week engagement in Los Angeles' Sewanee Inn lasted six months.

There's a popular story that Nat's singing career began almost by accident when a customer asked him to sing, "Sweet Lorraine" as it turned out. Nat felt his voice really wasn't "top flight solo material, but the customers apparently liked the sound, so vocal arrangements were added to the trio's repertoire. Allegedly. the Inn's owner, Bob Lewis, also liked the vocal arrangements so much he placed a tinsel crown On Nat's bead calling the pianist Nat "King" Cole. Perhaps apocryphal, in that Nat already occasionally sang songs to break the monotony of the trio, it nonetheless made a good story and has entered into legend.

In 1940, he made several recordings with Lionel Hampton, continued playing and did arrangements for other groups to earn extra money. In 1941, the trio set out for Chicago, Philadelphia, Washington. D.C., almost a year's run in New York, back to the West Coast, to New York in 1942, and then back to Los Angeles, a traveling lifestyle which would follow him most of his life. The group's distinctive styling set a trend and would become a strong influence on a number of artists who later began their own trios. Among others stints, Nat was also a studio pianist and reportedly Frankie Lane's big hit "To Spend One Night With You, That's My Desire" has Nat on the piano. Big Bands were then the "in" sound and promoters were leery of a three-man group, but Nat and his Trio nonetheless kept plugging away. Breaking new ground. whether it was a small club or the stage of large auditoriums holding thousands, the artistry of Nat and his Trio held audiences spellbound.

In 1943, after years of struggling, booked into Los Angeles' Orpheum Theater at almost $1,000 a week, the King Cole Trio finally "arrived". From that point on, the Trio was contantly a highly paid group and his new manager. Carlos Gastel who arranged the Orpheum booking, would stay with Nat almost to the end of the singer's life.

The year 1943 also saw a multi-year contract with Capitol Records. With an acute sense for selecting material, missing only rarely, both Nat's career and his vocal arrangements began to blossom. "Straighten Up and Fly Right", for example, sold over half a million records, a blockbuster hit in the 1944 era. The Trio also appeared in a number of films, some radio spots and there were the continuing jazz concerts and nation-wide tours. Predictably, and regrettably, the film slots were often vignettes which could be excised for the Southern audiences. And in 1955, he starred in 'The Nat King Cole Story" for Universal-International Pictures.

During World War II, health reasons precluded Nat from entering military service. Some attribute it to a nervous condition and there is some truth to this aspect. Others, who knew him well, however, perhaps more correctly saw the cause as serious continuing foot problems, an absolute disaster for a military man.

By 1945, Nat and Nadine's marriage was in trouble, due perhaps in part because they were still childless and perhaps also due to his constant traveling. Show business life, frequent on the road trips and odd hours all invariably lead to stressful situations. Then, in 1946 at the Club Zanzibar in New York, a tall. attractive, young singer named Maria Ellington caught Nat's eye. A sudden overwhelming infatuation and flirtation soon escalated into a love affair. Considered a forceful and sometimes controversial figure, Maria had great influence on Nat and her shrewd judgement on his career and his lifestyle was unquestionably of great assistance.

Maria and her sisters, whose father worked for the Post Office and couldn't successfully raise three children after his wife died) went to live with their father's sister at a private North Carolina. School. In that rarifired, though still segregated atmosphere. they received an excellent education) and later Maria studied at Boston's Clerical College. Nonetheless, she leaned toward show business and, as a singer, had worked with several leading bands including Fletcher Henderson and Duke Ellington (no relation) by the time she met Nat.

True to his nature and never losing touch with his roots, citing but two examples, on one occasion Nat and his Trio went to his father's church in North Chicago to play background music for a fashion show produced by women members of the Church, and on yet another occasion he played a benefit for a local boys' club.

In 1946, Nat recorded "The Christmas Song", an imrnense success, the song elected to the National Academy of Recording Arts and Sciences Hall of Fame in 1957 as a Holiday Classic. It was in this era that in addition to the Trio, lush orchestral arrangements emphasizing strings were often also featured behind Nat's vocals. During 194647, he had a string of successes and at the end of 1946 he began a once-a-week radio program which lasted for 68 weeks.

A final divorce decree from Nadine was granted in 1948 and he married Maria March 28th that same year, honeymooning in Mexico City and Acapulco. It was in that era he legally changed his name from Coles to Cole. During his Acapulco stay, Nat received word that "Nature Boy", released about the time of his wedding, had become No. I on the American charts. An unusual and captivating song, in time it would sell close to two million copies and become a musical legend. The haunting melody and lyrics, echoing the universal truth of he power of love, entered into the listener's very psyche, appealing not just to America's music buyers but to all America. Indeed, the song perhaps stands unique in the annals of musical history.

A gentle, unassuming, and shy man throughout his life, he eschewed becoming a "Beacon" in the era's contentious racial relations atmosphere and quietly went his way preferring to leave the public battles to others. Nonetheless, adhering firmly to his principles, when circumstances warranted he charted a course he felt proper as an individual. A man with deep convictions, he fought for what he felt was right.

For example. although a storm was raised in the exclusive white Hancock Park area of Los Angeles when he purchased a home there, Cole persisted. He said: "My bride and I like this house, we can afford it, and would like to make it our home." The furor eventualy subsided although, ironically, his constant touring kept him away from the house and on the road most of the year. He said:; "..I never did consider it a racial issue' Pie simply wanted the house.

Confronted by a number of unpleasant racial incidents during his career, Nat felt entertainers could best help break down racial barriers by appearing before all audiences even if segregated and thereby promote better understanding of peoples. He was, however, active in fund raising campaigns for civil rights' efforts for Dr Martin Luther King and in Los Angeles to Fight California's discriminatory housing laws.

In his own quiet way, Nat Cole was nonetheless a "beacon of light" in effecting better racial harmony in America A giant in the music world, people looked to him as a model. After a distasteful social and racial discrimination episode in Las Vegas, he returned in 1951 only when it was on his own terms; i.e., an understanding that all of his troupe would have full and free access to all Casino facilities, and would not have to stay in the segregated part of town. Pie later obtained the same terms for a Lake Tahoe engagement, then the Sands in Vegas, and is credited with helping to break the racial barriers in those cities.

The 1949 song "Mona Lisa" was something of a paradox. Recorded almost against Nat's wishes, for he initially rejected it, released reluctantly by Capitol who felt it wasn't commercial, it went on to a 1950 Academy Award, became the singer's longest-lived hit and a song now synonymous with Cole in effect his "trademark". The era, of course, saw other major hits such as "Unforgettable". "Pretend, and "Answer Me My Love" to cite but three. Shortly after the Cole's marriage, Mavia's younger sister and her husband both died, so Maria and Nat adopted her sister's little girl Carol (Cookie) born October 17th, 1944. Natalie (Sweetie) was born February 6th. 1950, and after nine years it appearing Nat and Maria would not have another child, they adopted a boy, Nat Kelley Cole, in July1959. As sometimes often happens after an adoption, however, Maria became pregnant and gave birth to twin girls, Timalin and Casey, September 26, 1961.

Family oriented. Nat tried to spend as much time as possible with the children, but both his constant traveling and premature demise would deny both he and the children the times they should have spent together through the years. When at home though, Nat would invariably greet guests at the door with one child or another in his arms.

Natalie recalls as one of her favorite childhood memories her father singing "Ke Mo Ky Mo", a song from one of his children's albums, to her and Cookie. She also recalls as very special times sharing late night kitchen snacks with her father and sitting at a piano and singing with him.

Growing up, the family had discouraged Natalie from going into the stressful life of show business, but as history has shown children don't always follow their parents' advice. Undoubtedly influenced by her father's jazz background, Natalie has gone on to establish her own successful career and distinctive style as a singer and, through the marvel of technology, she re-released "Unforgettable" where she sings an award winning duet with her father.

In 1951, tax problems plagued the entertainer but thanks to an astute Los Angeles tax: accountant/lawyer, the storm was weathered although it took several years to liquidate the hack debt. Like John Wayne, another Mason and star plagued with financial problems. Nat didn't complain hut simply worked harder doing what was necessary to resolve the problem.

Around 1953, he began to complain of minor stomach pains but kept on touring. In early April he was admitted to New York Hospital and operated on for bleeding ulcers. Returning to los Angeles, he needed to rest for several months although he insisted on resuming his incessant heavy smoking as soon as possible.

When critics complained he didn't do enough jazz work, of which he was an acknowledged master, but emphasized the pop songs, he replied that critics didn't buy records, that fans did pop records and he saw no point in playing jazz and starving just to please critics. He did not however, give up performing jazz on occasion nor totally omit it from his repertoire. While giving primary emphasis to the pop side, he included a bit of jazz in his concerts thus bringing that sound to countless fans who might otherwise never have heard it Further underlying his love for jazz, in 1955 he recorded the landmark album "After Midnight", now regarded as a classic in the genre.

On November 5th, 1956, Cole began a 15-minute Monday evening T. V. show which, although without sponsors, proved so popular it was soon expanded to 30 minutes. While some sponsors were eventually found, they were insufficient to keep the show on the air. It seems television sponsors apparently weren't then quite ready for a black entertainer to star in his own show.

Throughout his successful years, Nat Cole received numerous musical awards and was consistently honored among the top artists. During his career, he also performed for the Queen of England, Presidents, and others of a like stature all over the world. The year 1954, for example, saw a triumphant 15,000 mile tour of England and the Continent, a vindication of an earlier poor English reception in 1