Scottish Rite Jewel Worn by Marquis Fayette King

Jewel Worn by Marquis Fayette King, 1885. Edward Williams (1820-1890), New York, New York. Gift of Council of Deliberation of Maine, 2018.032.2a-b.

In 1870 a committee of the Supreme Council of the Scottish Rite of the Northern Masonic Jurisdiction happily announced that “the condition of the Treasury will warrant an appropriation for a suitable distinctive badge for each Active Member of the Council….” The group went on to “earnestly recommend that a committee of three be appointed to prepare a design….”  This new committee was further charged “to procure and deliver a jewel to each Active Member of the Supreme Council….” Expenses noted in the proceedings show that in July of 1870 the Supreme Council paid the firm Edward Williams & Co. to produce fifty-three jewels for Active Members, along with ten “triangles for officers.” The following year, the Supreme Council commissioned the same company to manufacture two more jewels for Active Members, “13 triangles for Deputies,” and six jewels for foreign representatives.

From 1870 through 1890, Edward Williams & Co., a New York City firm founded by silversmith and diamond cutter Edward Williams (1820-1890), crafted jewels for the Supreme Council. Williams’ company also provided jewels to other Masonic organizations. In 1881 one newspaper described Williams as a “distinguished artist in precious metals” who had created “a magnificent jewel” in gold and platinum, decorated with enamel and diamonds, for the Past Grand Master of the Grand Encampment of the United States.  When Williams died in 1890, notices of his death included the information that he had “manufactured Masonic and Odd Fellows’ badges” and he was “was well known as a Mason.”

Edward Williams & Co. made this jewel, now in the collection of the Scottish Rite Masonic Museum & Library, for Marquis Fayette King (1835-1904). On December 30, 1885, Williams received $143.87 from the Supreme Council, in payment for his bill “for making and engraving 2 jewels for Active Members.”  These jewels were intended for the two new Active Members the Supreme Council had named to serve on the Scottish Rite’s governing body in 1885. One was Marquis Fayette King from Portland, Maine.

King was born in 1835, a few months after the death of his heroic namesake, Gilbert du Motier, the Marquis de Lafayette. King became a Mason in his hometown, joining Ancient Land Mark Lodge in Portland as a young man in 1859. He became a member of the Scottish Rite in 1863 and received the 33^rd Degree in 1865. After being appointed to the Supreme Council as an Active Member in 1885, King served as a Deputy, a member representative for his home state of Maine. He wore this gold and enamel badge, the jewel associated with his role as an Active Member of the Supreme Council and Deputy for Maine, for almost 20 years.

Learn more about King’s jewel and the holdings of the Scottish Rite Masonic Museum & Library in “Looking Back, Moving Forward: Fifty Years of Collecting.”

References:

Nathan Gold, Marquis Fayette King (Boston, MA: David Clapp & Son), 1905, 5.

Proceedings of the Supreme Council..Ancient Accepted Scottish Rite for the Northern Masonic Jurisdiction... (New York, NY: Masonic Furnishing Company) 1870, 1871, and 1886.

 

New to the Collection: Scottish Rite Jewels Owned by Edward H. Caldwell

Jewel Worn by Edward Holland Caldwell of Mobile, Alabama, 1868. Museum Purchase, 2022.004.2. Photograph by Michael Cardinali.

In December of 1867, Edward Holland Caldwell (1844-1872) of Mobile, Alabama, received the fourteenth degree at the newly established Mobile Lodge of Perfection No. 1. The following year he received the eighteenth degree, and later, the thirty-second degree. Caldwell’s jewels for the eighteenth and thirty-second degrees survive and were recently added to the collection of the Scottish Rite Masonic Museum & Library.

Crafted of silver and cut-glass stones (also called pastes), Caldwell’s jewels were formed in the shape of symbols associated with the eighteenth and thirty-second degrees. The eighteenth-degree jewel is in the shape of a compasses topped with a crown (at left). An arc connects the legs of the compasses. Within the compasses is a cross highlighted by red stones and a cast representation of a pelican feeding seven chicks from the blood of her breast. On the reverse side is a cast cross and rose and an eagle with spread wings (at right). Caldwell’s thirty-second degree jewel is in the shape of a crown on top of a cross with arms of equal length with leaves or vines between the arms (at left, below). At the center of the cross is the number 32 reverse painted on glass in gold and black. On the back side of the jewel, at the center of the cross, two crossed swords are reverse painted on glass in black and gold with a white background.

Caldwell likely became a Mason in Mobile Lodge No. 40, the largest Masonic lodge in Alabama in the 1860s. He later joined a new lodge, Athelstan Lodge No. 369, constituted in Mobile in 1870. In 1868, when he took the eighteenth degree, he was the father of two young sons and involved in a local business. Caldwell and Emil Oscar Zadek (1848-1908) owned “Zadek & Caldwell, Importers and Manufacturers of Fine Jewelry” from about 1866. The firm advertised “handsome jewelry of every description. Also watches, silver ware, plated ware, opera glasses, etc.,” for customers in search of “an elegant article at reasonable prices….” Zadek was, according to the local paper, an accomplished craftsman who was not “surpassed in Mobile as a gold or silver smith.” Caldwell’s Scottish Rite jewels are not marked with the name of the manufacturer, so it is not known if his firm produced them in Mobile, or if Caldwell ordered them from another source.

Caldwell had grown up in New Orleans, the son of a wildly successful actor, theater owner, and entrepreneur, James Henry Caldwell (1793-1863). As a young student, he attended Spring Hill College in Mobile in 1856 and 1857, but does not seem to have graduated from that institution. Only a few years after he joined with Zadek in the jewelry business,  Edward Caldwell's business and circumstances changed when his older brother, James Henry Caldwell, Jr.,

Reverse of Jewel Worn by Edward Holland Caldwell of Mobile, Alabama, 1868. Museum Purchase, 2022.004.2. Photograph by Michael Cardinali.

died in his early 30s in 1870. Upon his brother's passing, Edward Caldwell inherited a large estate and became the president of the Mobile Gas, Light and Coke Company. This firm was one of the companies that his father had founded. His brother had previously served as president of the business. Reflecting this change, on the first of November in 1870 Edward Caldwell and Emil Zadek officially dissolved their partnership in the jewelry business.

Caldwell’s time as the head of the Mobile Gas, Light and Coke Company was short lived. He died in 1872 while in New York City. An obituary in a New Orleans newspaper stated that Caldwell was “noted among his friends for the geniality of his disposition and his boundless liberality." The writer also described Caldwell's philanthropy, observing that "no call for charity" made to him was unnoticed. All appeals to him, the writer continued, received "a cheerful response" from Caldwell, "a princely income enabling him to do much good in this respect.” As a sign of respect, Freemasons in New Orleans escorted Edward Caldwell's body to the train depot in New Orleans before it was put on a train to Mobile where Caldwell was buried. Caldwell's two handsome Scottish Rite jewels offer evidence of his involvement in Freemasonry and speak to his pride in his association with the group. 

References:

"Removal and Purchase," The Mobile Daily Times (Mobile, AL), April 1, 1866, page 10.

Notice, Mobile Register (Mobile, AL), November 25, 1869, page 3. 

Notice, Times-Picayune (New Orleans, LA), October 8, 1872, page 4.

Many thanks to:

Michelle Lambert of the Grand Lodge of Alabama; Katy Osborne, Special Collections, Spring Hill College; Larissa Watkins of the Library, the Scottish Rite of Freemasonry, Southern Jurisdiction. 

 

Jewel Worn by Edward Holland Caldwell of Mobile, Alabama, 1868-1872. Museum Purchase, 2022.004.1. Photograph by Michael Cardinali.

Walter Weitzman: American Soldier and Freemason in the Panama Canal Zone

The Scottish Rite Masonic Museum & Library recently acquired a group of Masonic membership cards and certificates that help tell the story of American Freemasonry in the Panama Canal Zone during the era of American imperialism in the early twentieth century.

After the Spanish-American War in 1898, the United States became a global empire claiming dominion over Puerto Rico, Guam, Hawaii, and the Philippines, and continued to conquer additional territories into the early twentieth century. U.S. soldiers were shipped to these territories to maintain control and with them spread American Freemasonry. Walter Weitzman (1892-1989) was one of these soldiers, stationed in the U.S. Panama Canal Zone in 1914, to protect the newly opened Panama Canal which connects the Atlantic and Pacific Ocean. Weitzman, a Polish Jew who immigrated to the U.S. in 1909 or 1910, joined the U.S. Army at age twenty-two—several months before the start of World War I. He served in the Coastal Artillery Corps at Fort Randolph in the Panama Canal Zone until 1920.

Freemasonry was a part of the social lives of both the workers constructing the Panama Canal, as well as American soldiers stationed there. Masons in Panama saw Freemasonry as an integral part of life in the Panama Canal Zone. In 1910, the Masonic Advisory Board of the Isthmus of Panama declared that Masonic membership “permeates the entire personnel of this vast enterprise and beneath the sod of the Isthmus, many of our Brothers who have died in the service, are resting. The brethren meet one another from every clime, and as the great work continues, so let Brotherly [work] continue.”

Initially Masonic clubs flourished as it was difficult to form lodges because Masons in Panama continued to belong to lodges on the mainland during their temporary stay.  The first lodge, Sojourners Lodge, no. 874, was founded in 1874, under the Grand Lodge of Scotland. When the United States took over the Panama Canal, the membership became predominantly American and in 1912, a new Sojourners Lodge was chartered under the Grand Lodge of Massachusetts.

In 1917, the District Grand Lodge of Panama recorded membership at 902 with 141 new initiates and 78 applicants were rejected. Walter Weitzman, an American soldier, a Polish Jew newly immigrated to the United States, standing 5 feet and 4 ½ inches tall, with dark gray eyes and dark hair, was one of the new applicants. He was initiated into Sojourners Lodge on December 15, 1917. Weitzman paid an application fee of ten dollars in October and a forty-five dollar initiation fee in December—a significant amount, considering that his salary was around thirty dollars a month. Weitzman was raised a Master Mason on February 23, 1918.

After joining Sojourners Lodge, Weitzman became a Scottish Rite Mason in the Panama Canal Consistory No. 1 in the Valley of Cristobal in the Canal Zone. His dues were six dollars a year. Weitzman also became a Noble of the Mystic Shrine of the Abou Saad Temple on November 30, 1918. He was one of the first members as the Abou Saad Temple in Panama was established in 1918 and still exists today.

Weitzman was honorably discharged from the U.S. Army in 1920 after his regiment was disbanded. He continued to be a member of Sojourners Lodge and a part of the Panama Canal Consistory No. 1 until 1925. In New York, Weitzman became involved in other fraternal organizations such as the Independent Order of Odd Fellows where he was elected Noble Grand of the Norman A. Manning Lodge, No. 415, in Brooklyn, New York in 1927. His association with Freemasonry appears to have ended about a decade after he was discharged from the Army. According to the Grand Lodge of Massachusetts records, Weitzman was suspended on September 1, 1931, likely for not paying dues.

Weitzman lived in the Bronx, New York for several decades with his wife, Anna Lerman, and their two sons until his death on January 30, 1989. The Walter Weitzman Panama Canal Zone Masonic collection, 1917-1925, (A2023-114-001; MA 760.001) now resides at the Scottish Rite Masonic Museum & Library.

Photo captions:

Master Mason certificate issued to Walter Weitzman by Sojourners Lodge, 1918, Walter Weitzman Panama Canal Zone Masonic collection, 1917-1925, Museum Purchase, A2023-114-001.

Member card issued to Walter Weitzman by Abou Saad Temple, 1919, Walter Weitzman Panama Canal Zone Masonic collection, 1917-1925, Museum Purchase, A2023-114-001.

References:

W. Norman Benjamin Davison, The First Fifty Years of the District Grand Lodge of the Canal Zone A. F. & A. M., 1917-1967, (Balboa, Canal Zone: District Grand Lodge of the Canal Zone, 1967).

Masonic Advisory Board of the Isthmus of Panama, Master Masons Sojourning on Isthmus of Panama during American Occupation, 1910.

Irvin Beam Walter and John Layard Caldwell, Masons and Masonry on the Panama Canal: 1904-1914, (Philadelphia, PA: Thomson Printing Company).

L.L. Anchel, “In the Odd Fellows’ Corner,” Times Union, July 3, 1927.

In the Spirit of Unity: The Meaning of Prince Hall Americanism Day

The exact date of the first Prince Hall Day celebration referred to in this program from the collection of the Scottish Rite Masonic Museum & Library is difficult to pinpoint. An uncorroborated article in the Los Angeles Sentinel provides the date 1808, while a gap in the primary source material until 1927 suggests the origin of this African American celebration may have taken place well after the death of Hall in 1808. The journey to discover the true meaning of this document and day underscores Prince Hall Freemasonry's commitment to being a unifying force in American society.

Prince Hall Americanism Day proclamation and program, 1964

"As the Christian has a revival, the Moslem [sic] has a pilgrimage to Mecca, so do Prince Hall Masons have revivals, and they are called Prince Hall Americanism Day, celebrated on or as close to September 12th each year. It is a time for the Prince Hall Mason to take stock of his life, renew his faith in God, Country and Fraternity, which will include his neighbor. It is a time to renew his faith in God, his patriotism to his country and his duty to   mankind. It is in the truest sense a Masonic Revival." – The Prince Hall Grand Lodge of Arkansas, 2021.

During the 1950s, the theme of “Americanism” was expanded upon by the Grand Masters Conference of Prince Hall Masons in response to the Red Scare of the '50s. The Grand Masters, who also served as leaders within the African American Community, understood the disenfranchisement of African Americans within American society, and saw this moment in history as an opportunity to bring people together in a common cause. "Masonry and Americanism," they stated, "will embrace, substantially, those spiritual drives of our Reverend Brother Prince Hall, who along with his contemporaries [Washington and the Founding Fathers]. served as a founding father of our American Idealism."

It was in this spirit, in the spirit of Prince Hall Freemasonry and of unity, that on Wednesday, September 7, 2022, the two Sovereign Grand Commanders of the Supreme Councils (white) and the two Sovereign Grand Commanders of the United Supreme Councils (black) of the United States met at Washington, D.C., in the House of the Temple to sign a statement of unity. This document recognized the other bodies as the “sole and legitimate conservators” of Scottish Rite Freemasonry in the United States and pledged to “support one another in the cause of Scottish Rite Freemasonry” and to serve as example of unity to the world-at-large.  

Statement of Unity proclamation, September 7,2022

Do you have any information regarding the origins or history of Prince Hall Day? Please free to contact us or to comment about this topic in the comments section below.

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Captions

Prince Hall Americanism Day proclamation and program, 1964. Peter B. C. Brown, Jr., Prince Hall Masonic collection, 1964-1989. Collection of the Scottish Rite Masonic Museum and Library, MA 210.001.

Statement of Unity proclamation, September 7, 2022. Records and Correspondence of the Supreme Council, NMJ. Collection of the Scottish Rite Masonic Museum and Library, SC 300.002.

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References

Arizona Sun. “Masons to Observe Prince Hall Day.” September 16, 1955: 7. Accessed: 9 September 2022. <Chronicling America>

Boston Globe. “Auxiliary is Formed : Colored Women Organize to Assist Prince Hall Grand Lodge Centennial Committee.” September 26, 1907: 10. Accessed: 9 September 2022. <ProQuest>

Bridgeport Post. “Prince Hall Lodges of Masons to Hail Founder with State Celebration by 1,000 Members here Sept. 10.” August 23, 1961: 20. Accessed: 9 September 2022. <Newspapers.com>

Evening Review. “Prince Hall Day Program.” September 11, 1929: 14. Accessed: 9 September 2022. <Chronicling America>

Freemasons. Prince Hall Grand Lodge of Arkansas. “Why Masons Celebrate Prince Hall Day,” 2021, Accessed: 9 September 2022. https://www.mwphglar.com/list-item-title

Freemasons. Prince Hall Grand Lodge of the District of Columbia. n.d. Protocol Manual. Accessed: 9 September 2022. https://cdn.website-editor.net/13c5a24262424017aa80012c701f5962/files/uploaded/ProtocolManual%2520%25281%2529.pdf

Hartford Courant. “1,000 Masons to Note Prince Hall Day Sunday.” September 4, 1962; 33. Accessed: 9 September 2022. <Newspapers.com>

Herbert, Archille W. “Prince Hall Day Address.” Prince Hall Masonic Digest 7, no. 1 (1958) : 3-6. Accessed: 9 September 2022. https://oakland.access.preservica.com/?s=Prince+Hall+Masonic+Digest

Jackson Advocate. “Prince Hall Masons of Louisiana Hold 94^th Annual Session.” June 29, 1957: 6. Accessed: 9 September 2022. <Chronicling America>

Jackson Advocate. “Prince Hall Message Made Part of Congressional Record.” September 19, 1959: 4. Accessed: 9 September 2022. <Chronicling America>

Los Angeles Sentinel. “City Proclaims Prince Hall Day.” September 22, 1966, C2.

News-Herald. “A.M.E. Zion.” September 29, 1928. Accessed: 9 September 2022. <Chronicling America>

Parmer, Burrell D. “In Remembrance of Prince Hall on the Eve of Prince Hall Americanism Day.” The Texas Prince Hall Freemason II, no. 5 (Winter 2011): 54. Accessed: 9 September 2022. https://www.mwphglotx.org/wp-content/uploads/2014/03/TPHFM-Volume-2-Issue-5-Winter-2011.pdf

Pittsburgh Courier. “Attention Fraters.” March 12, 1927: 9. Accessed: 9 September 2022. <Newspapers.com>

“Prince Hall Americanism Day Across Illinois: In Salute of the Father of African American Freemasonry in America and Beyond.” Prince Hall Masonic Journal. Fall 2013-Winter 2014. 9. Accessed: 9 September 2022. https://mwphglil.com/2013-14Winter.pdf

Shreveport Journal. “Negro Masons Will Observe Prince Hall Day.” September 14, 1951: 24. Accessed: 9 September 2022. <Chronicling America>

Weekly Town Talk. “Prince Hall Day Set.” September 13, 1952: 5. Accessed: 9 September 2022. <Chronicling America>

Wesley, Charles H. History of the Prince Hall Grand Lodge of the State of Ohio, 1849-1960: An Epoch in American Fraternalism. Wilberforce, Ohio: Central State College Press, 1961.

Wesley, Charles H. Prince Hall: Life and Legacy. Washington, D.C.: United Supreme Council Southern Jurisdiction, Prince Hall Affiliation, 1977.

 

Digital Collections Highlight: Killian H. Van Rensselaer’s 1845 Petition

The Scottish Rite Masonic Museum & Library's Van Gorden-Williams Digital Collections website features nearly a thousand documents in twelve different collections. This week we’re highlighting a 177-year-old document from the Scottish Rite Documents collection.

"I most humbly beg leave to offer myself as a candidate for admission into your Illustrious and Puissant Council..." reads this petition addressed to the Supreme Council, 33°, Northern Masonic Jurisdiction, and signed by Killian Henry Van Rensselaer (1800-1881), a 44-year-old Mason from New York, in 1845. This petition was the first step toward Van Rensselaer becoming an Active Member of the Northern Masonic Jurisdiction’s Supreme Council. In less than twenty years, Van Rensselaer would become its sixth Sovereign Grand Commander, serving from 1861-67. The process by which Van Rensselaer received the 33rd degree is very different from how it works today.

Van Rensselaer’s petition documents the activities of the Supreme Council at the time. Viewed in a broader context, this slip of paper shows the work of John James Joseph Gourgas (1777-1865), the NMJ’s Sovereign Grand Commander from 1832 through 1851, and helps tell the story of the rebirth of the NMJ in the 1840s.

Gourgas, living in New York City, along with Schenectady-based Giles Fonda Yates (1798-1859), had essentially kept the Scottish Rite’s NMJ alive from 1826 through the early 1840s. During this time, a social and political movement, now known as the Anti-Masonic Movement, curtailed much Masonic activity in the Northeast of the United States and brought the Supreme Council’s official activities to a standstill. During these years, Gourgas and Yates were effectively a Supreme Council of two people, preserving the organization’s records and corresponding with one another about the plight of American Freemasonry from the late 1820s through the early 1840s. When the social climate changed and members began to rebuild Scottish Rite Freemasonry in the early 1840s, Gourgas and Yates sought to find brothers, like Van Rensselaer, who could help revive the Council, starting in 1844. Van Rensselaer’s petition is part of that story. With the exception of Van Rensselaer’s signature, the petition is entirely in the handwriting of John James Joseph Gourgas (1777-1865). Gourgas wrote out this petition—Van Rensselaer needed only to sign it.

Becoming a 33° Member

Today, no one petitions to become a 33° Member or to join the Supreme Council. Sublime Princes of the Royal Secret (i.e., 32° Members) are nominated, elected, and then created Sovereign Grand Inspectors General of the 33rd degree. Most 33° Scottish Rite Members are non-voting Honorary Members, a rank of 33° that the Supreme Council created in 1865. The Supreme Council itself is comprised of Active Members who serve on various committees and have voting privileges within the Council. When a seat opens on the Supreme Council, an Honorary Member is elevated to the rank of Active Member to fill it.

In 1845, the category of 33° Honorary Member did not exist, so any Sublime Prince who was crowned a 33° was automatically an Active Member of the Supreme Council. Van Rensselaer was among the seven new members who Gourgas and Yates selected to expand the Supreme Council in 1844 and 1845. These additions turned the Supreme Council into a nine-member group, as prescribed by the Constitutions. If not for Gourgas and Yates, it is unlikely that the NMJ’s Supreme Council would have survived. Not only did they keep safe the documents of the Supreme Council, NMJ, during the Council’s inactivity, but, when Freemasonry came back to life in the 1840s, they recruited enthusiastic Masons like Van Rensselaer to help rebuild the Scottish Rite fraternity in the Northern Masonic Jurisdiction.

If you’d like to take a closer look at Van Rensselaer’s petition, visit the Van Gorden-Williams Library & Archives Digital Collections site.

Captions:

Handwritten petition for Killian H. Van Rensselaer, 1845. Gift of the Supreme Council of the Northern Masonic Jurisdiction of the Scottish Rite, SC 300.002.

Killian H. Van Rensselaer in Proceedings of the Supreme Council, 1883. Collection of the Scottish Rite Masonic Museum & Library, 17.9735 Un58 1882. Photograph by David Bohl.

This article was originally published in the Summer 2022 issue of The Northern Light.

Mysteries in Clay: Pisgah Forest Masonic Pottery

New to the museum’s collection this spring are three pieces of North Carolina pottery bearing Masonic decoration. These items – a small bowl, a vase, and a cup or pencil holder – were created by Pisgah Forest Pottery in western North Carolina in the 1940s and 1950s. They join two previously-purchased bowls in the collection that match the new bowl nearly exactly. Our now-five-piece collection of Pisgah Forest Pottery inspires some interesting questions about their purpose, use, and Masonic connection.

Pisgah Forest Masonic vase (1959), cup (circa 1948), bowl (1942). Pisgah Forest Pottery, Arden, North Carolina. 2022.023.1-3.

Pisgah Forest Pottery was founded in 1926 by Walter Benjamin Stephen (1876-1961) in rural western North Carolina, near the Blue Ridge Parkway. He was a member, trustee, and Past Master (1945) of West Asheville Lodge No. 665, which merged with another Asheville Lodge in 2002. After Stephen’s death at the age of 85 in 1961, his step-grandson Thomas Case kept Pisgah Forest Pottery going with the help of another employee, Grady Ledbetter. Case died in 2014, and is buried in the same location as his grandfather, New Salem Baptist Church Cemetery. Nichols-West Asheville Lodge No. 650 performed the funeral ritual for Case.

Pisgah Forest Pottery officially closed in 2014, following Case’s death. Its historic pottery-making tools and equipment were donated to the North Carolina Museum of History. Examples of work from this important pottery are held and exhibited at other museums, such as the Smithsonian, the Asheville Art Museum, and the University of South Carolina’s McKissick Museum. Popular with collectors, pieces of Pisgah Forest Pottery frequently come up for auction.

All three of the Scottish Rite Museum’s bowls are cobalt blue with a pink glaze inside. The bottom of each bowl bears the company’s mark (a potter sitting at a wheel) and the words "Pisgah Forest / 1942”. They have a raised, unglazed emblem on the exterior which bears a double-headed eagle gripping a sword in its talons with a square and compass on its breast and a "32" glazed in blue above. On the two pieces purchased in 2019, the raised text "Asheville" appears below the emblem. However, on the piece purchased in 2022, the text reads: “Asheville Scottish Rite”. Given that all three bowls bear the same year and were clearly following a set design, it is interesting that our newest acquisition also has the words “Scottish Rite” added to it. For whom were these Scottish Rite Masonic bowls made? Much of Stephen’s usual work was sold to tourists in the region. Were these items produced as custom orders for the local Scottish Rite Valley? Were they given as gifts to Masons? More research is needed in order to determine the context and purpose of these bowls.

The inscriptions on the newly-acquired vase and cup give us a little more information about who likely owned and use them. The light blue vase has the words “To my Good Friend and Brother Dr. S. S. Fay 33° / Stephen - 1959" painted neatly in white glaze, along with a white cross with two bars and a double-headed eagle bearing a “33” on the neck of the vase. Walter Stephen was semi-retired from the pottery by about 1949, but he still created new pieces on his own in a small studio he built on his property that he called “Lone Pine Studio”. The vase inscription and date seem to indicate that he made this vase as a gift for a friend who was a 33° Mason. With help from the Grand Lodge of North Carolina, we’ve identified “S. S. Fay” as Scott Stuart Fay, who was a member and Past Master of John A. Nichols Lodge No. 650, the lodge that later merged with Stephen’s West Asheville No. 665 in 2002. Fay was a West Asheville doctor who was born in 1882 and died in 1980.

The cup has a light blue glaze that matches the vase and is personalized with a white clay emblem on the exterior which bears a keystone and the words "C. C. Ricker / G. H. P. / 1947-48". The “G. H .P.” here helped identify the owner. These letters stand for “Grand High Priest” and paired with the keystone on the cup, suggests that “C. C. Ricker” was elected a Grand High Priest of the Grand Chapter of North Carolina in 1947. With this information, the Grand Lodge of North Carolina helped us confirm the likely recipient of the cup as Charles Carpenter Ricker. Ricker, an active Mason, served as Grand High Priest, Grand Master (1962), and Grand Commander of North Carolina.

As many members know, one of the benefits of Freemasonry is the chance to convene and form friendships with fellow Masons. We don’t know if Walter Stephen met Scott Fay and Charles Ricker through business dealings in Asheville or if they met as brethren, but these personalized pots underscore their Masonic connection.

Reference and Further Reading:

• Leftwich, R. (2020, January 27). Remembering Thomas Case of Pisgah Forest Pottery. Southern Highland Craft Guild. https://www.southernhighlandguild.org/blog-posts/remembering-thomas-case-of-pisgah-forest-pottery-by-rodney-leftwich/
• Leftwich, R. (2019, July 21). WNC's art pottery tradition began with Skyland's Walter B. Stephen. The Laurel of Asheville. https://thelaurelofasheville.com/arts/craft-arts/wncs-art-pottery-tradition-began-with-skylands-walter-b-stephen/
• Moser, A. M. (1994). Stephen, Walter Benjamin. NCpedia. https://www.ncpedia.org/biography/stephen-walter-benjamin

Our thanks to Eric Greene at the Grand Lodge of North Carolina for his research assistance on this post.

Now on View: Scottish Rite Reunion Programs

Currently on view in the Van Gorden-Williams Library & Archives reading room through January 27, 2023, are fifteen Scottish Rite programs, dating from 1880 to 1980. These programs are from a large collection of printed Masonic programs that are part of the Museum's Library & Archives collection. These programs, created for members attending an event, help document a long tradition of Scottish Rite activities known as Reunions.

Founded in 1813 in New York City, the Supreme Council, 33°, Northern Masonic Jurisdiction, is the governing organization for Scottish Rite Freemasonry in fifteen states in the Northeast and Midwest of the United States. These states are divided into smaller jurisdictions known as “Valleys.” Similar to a Masonic lodge, Valleys are local groups of Scottish Rite Masons, but typically draw members from a region considerably larger than a city or a town. Each Valley is composed of up to four Scottish Rite bodies, and each body confers a set of staged ritual initiation degrees. In the Northern Masonic Jurisdiction, the bodies are the Lodge of Perfection, Council of Princes of Jerusalem, Chapter of Rose Croix, and Consistory.  

Reunions

In Scottish Rite Freemasonry, a “Reunion” is a gathering most Valleys hold for members once or twice a year, typically in the spring or fall. At the Reunion, some of the degrees of the Lodge of Perfection, Princes of Jerusalem, Chapter of Rose Croix, or Consistory are conferred on a class of candidates. The reunion also provides the opportunity for social fellowship. A typical Scottish Rite Reunion today occurs on one or two days over a weekend. At the event, candidates and members witness eight to ten degrees. Reunions in the 1880s could last as long as five days, with all 29 Scottish Rite degrees being conferred.

A Long Tradition

The many printed programs, which are on view in the reading room July 11, 2022 - January 27, 2023, are from the collection of the Library & Archives. They were originally distributed to members attending Scottish Rite Reunions. While the text of the pamphlets help document a long tradition of Scottish Rite activity, their various covers attract the eye and often reflect the time in which they were made.

Captions:

Valley of Grand Rapids Program, Fall Reunion and Business Meetings, 1936. Grand Rapids, Michigan. Scottish Rite Programs Collection, SC 088.

Valley of the Genesee Program, Fourteenth Annual Grand Reunion, 1880. Rochester, New York. Scottish Rite Programs Collection, SC 088.

 

 

 

Digital Collections Highlight: An 1847 Scottish Rite Meeting Summons

Pictured here is a recently digitized handwritten summons from Sovereign Grand Commander John James Joseph Gourgas (1777-1865) to Edward A. Raymond (1791-1864), dated November 22, 1847. It is among a number of recently digitized nineteenth-century Scottish Rite documents that we have added to the Van Gorden-Williams Library & Archives Digital Collections website. By taking a closer look at the events surrounding the creation of this summons, we can gain insight into the difficult reorganization of the Scottish Rite that took place in the 1840s.

The Supreme Council, Northern Masonic Jurisdiction was small and geographically dispersed in 1847. Of its nine members, seven had joined the Supreme Council within the past two years. The Council was still rebuilding itself after the anti-Masonic period had brought most Masonic activity to a halt in the late 1820s and through the 1830s. In 1847, the Council was dispersed throughout two states, with four members living in the Boston area and five living in New York State. At the time, the Council was headed by J.J.J. Gourgas and his Lieutenant Grand Commander Giles Fonda Yates (1798-1859). Gourgas, who lived in New York City, and Yates, who lived in Schenectady, had kept the Supreme Council's records together during the dormant period of the anti-Masonic period and were responsible for the reorganization of the Supreme Council in 1844 and 1845, during which time they admitted the seven new members to the Supreme Council.

This 1847 summons gives us a glimpse into this period of rebirth. Written in Gourgas's unmistakable handwriting, and addressed to Edward A. Raymond in Boston, the summons directs Boston-based members Raymond, Charles W. Moore, and Reuel Baker to attend the "Stated Constitutional Meeting of the Grand and Supreme Council" to be held on December 7, 1847. The record of that meeting shows how difficult it was for Gourgas to rebuild the Council. The December 7, 1847 meeting was attended by only three people: Gourgas, Yates, and Van Rensselaer. In the published Proceedings, Gourgas notes that Raymond, Moore, and Baker provided an official excuse for non-attendance, which was accepted. Showing his frustration with members who did not attend meetings, Gourgas mentions that two members - John Christie and Archibald Bull - had not made an appearance at any meetings since they had been admitted and, in strong language, declared them "useless members, unless they come forward with admissable excuses..." In a letter, dated January 20, 1848, written in response to Gourgas's wish to hear from Bull and Christie, Bull explains to Gourgas that his absences occurred because of his poor health.

As the events surrounding this summons demonstrate, the robust Supreme Council that eventually emerged from the work of Gourgas and Yates was not easily accomplished.

Interested in reading more primary sources related to the history of the Scottish Rite? Be sure to check out the growing collection on our Digital Collections website.

Caption:
Handwritten summons from Sovereign Grand Commander John James Joseph Gourgas to Edward A. Raymond, 1847. Gift of the Supreme Council of the Northern Masonic Jurisdiction of the Scottish Rite, A2019/178/0001.

Newly added to Digital Collections: Harry S. Truman Letters

Did you know that President Harry S. Truman (1884-1972) was in correspondence with Melvin Maynard Johnson (1871-1957), the head of the Northern Masonic Jurisdiction's Supreme Council during the 1940s and 1950s? A number of recently digitized letters, written from Truman to Johnson on White House stationery are available through the Van Gorden-Williams Library & Archives Digital Collections website. They reveal a friendly relationship, with President Truman beginning his letters to Johnson by addressing him "Dear Mel."

Truman became a Freemason in 1909. By 1940, he was elected Grand Master of the Grand Lodge of Missouri. In 1945, Truman was created a 33rd degree Sovereign Grand Inspector General in the Scottish Rite's Supreme Council, Southern Jurisdiction. That same year, the Supreme Council, Northern Masonic Jurisdiction, awarded Truman its first Gourgas Medal, the Supreme Council's highest honor.

The letters in this collection include both those from Harry Truman as well as one written by his wife, Bess Truman (1885-1982). The majority of the correspondence in this collection consists of letters written by President Harry S. Truman to his friend and fellow Freemason, Melvin Maynard Johnson (1871-1957). Johnson served as the Supreme Council, Northern Masonic Jurisdiction's Sovereign Grand Commander from 1933 to 1953.

For more about the friendship between Truman and Johnson, have a look at one of our earlier blog posts, A Mason Answers His Country's Call and Receives the Scottish Rite's Highest Award.

There are now over 750 items in the Van Gorden-Williams Library & Archives Digital Collections website. Be sure to visit and check them all out!

Caption:
Letter from President Harry S. Truman to Melvin M. Johnson, 1948 August 3. Collection of Scottish Rite Masonic Museum & Library, Lexington, Massachusetts. SC069.

Designing Costumes for the Scottish Rite, 1913-1920

As part of their ritual, members of Scottish Rite Freemasonry perform a series of thirty degrees as morality plays. These degree ceremonies offer a shared sense of values, build a collective story, and help to create an identity for participants and audience alike. The Scottish Rite of the Northern Masonic Jurisdiction made significant changes to these rituals in the late 1800s and early 1900s. The updated rituals required larger casts, elaborate sets, and new costumes. As a result, the Supreme Council—the governing body of the Scottish Rite, Northern Masonic Jurisdiction—contracted to have 119 costumes designed in the 1910s.

The Museum features thirty-two of these costume designs in the online exhibition "Designing Costumes for the Scottish Rite, 1913-1920." These commissioned designs, created by Walter B. Tripp (1868-1926) and Warren A. Newcombe (1864-1960), respectively, included a colored rendering of the costume and a typewritten description of the various costume elements followed by a list of the sources consulted in developing its design (see below). These sources included American, German, French, and British published works about historic costumes, Biblical writings, paintings, and archaeological discoveries. Tripp's sources dated from the mid-1800s to the early 1900s.

 

Costume Design for Captain of the Guard ( Council of Princes of Jerusalem, 15th and 16th Degrees), 1915-1920. Walter B. Tripp, Boston, Massachusetts.

The online exhibition organizes the designs by degree group and briefly explores what these illustrations can help us to learn about the fraternity. Each design is identified by the character name it was meant for. Several of the designs were intended to be used for multiple characters. These designs were given to the Museum by the Supreme Council, 33°, Ancient Accepted Scottish Rite, Northern Masonic Jurisdiction, U.S.A. To see all 119 costume designs, visit the Museum & Library website here.

Parts of this exhibition are taken from Aimee Newell's 2017 article, "Masonic Pageantry: The Inspiration for Scottish Rite Costumes, 1867-1920," featured in the Scottish Rite Northern Masonic Jurisdiction's quarterly publication, The Northern Light.