THE BUILDER DECEMBER 1915

MASONRY IN "THE TEMPLE OF HEAVEN"

BY BRO. CHARLES S. LOBINGIER, SHANGHAI, CHINA

(By the kindness of Brother Lobingier we present herewith a part of
a report made by him to the Supreme Council of the Scottish Rite,
in its Southern Jurisdiction, reciting how, on May 13th, 1915, he
communicated the degrees of the Rite, from the 4th to the 32nd, to
the following candidates from the Shanghai bodies:--Chow Tze Chi,
of Federal Lodge No. 1, Washington, D. C. Pacnan Mienseng Whang, of
Washington Lodge No. 21, New York; and Walter Alexander Adams, of
Recovery Lodge No. 33, Greenville, S. C. This ceremony took place
in the famous Temple of Heaven, Peking, China--described below--for
the reason that Brother Chow, being a member of President Yuan's
cabinet, and unusually occupied with the trying diplomatic
experiences with Japan, could not leave the capital for any
purpose, nor, of course, could his secretary, Brother Whang. Yet
they were extremely anxious to receive the degrees, and it seemed
highly important to the Rite that their wishes be gratified. Hence
the communication of the degrees in Peking, of which a very
interesting account follows.--The Editor.)

AT my request, communicated through Bro. Chow, the Chinese
government placed at our disposal for the ceremonies of the day,
one of the buildings in the extensive enclosure in the south city
known as the "Temple of Heaven." You will be the better enabled to
appreciate just what this concession meant from the Chinese
viewpoint from some descriptions of these famous buildings by
leading writers on China:

"Within the gates of the southern division (Chinese City) of the
capital," says Dr. Martin, (1) "and surrounded by the sacred grove
so extensive that the silence of its deep shade is never broken by
the noises of the busy world, stands the Temple of Heaven. It
consists of a single tower, whose tiling, of resplendent azure, is
intended to represent the form and color of the aerial vault. It
contains no image and the solemn rites are not performed within the
tower but on a marble altar which stands before it."

S. Wells Williams (2) thus describes it:

"Separated from the Altar of Heaven by a low wall, is a smaller,
though more conspicuous construction called Kihuh Tan or 'Altar of
Prayer for Grain.' * * Upon its upper terrace rises a magnificent
triple-roofed, circular building known to foreigners as the 'Temple
of Heaven.' It is no exaggeration to call this temple the most
remarkable edifice in the capital or indeed in the empire. The
native name is Ki-Pien Tien or Temple of Prayer for the Year."

The building set apart for our use was one almost as sacred, known
as the "Emperor's Robing Temple," "of exquisite form and color, the
same wondrous blue tiles being used. It is from this temple that he
comes  to the great open-air sacrificial altar." (3)

This building was almost as well adapted to our purposes as if
built expressly for a lodge room. It was already provided with an
altar and the elevated throne in the rear opposite the entrance
afforded a "gorgeous East." The light was not especially good but
our Chinese candidates brought silver candelabras which afforded
illumination quite sufficient. It was thoroughly in accord with the
international character and spirit of the occasion that the doors
and steps of the temple were draped with both American and Chinese
flags. The five hued flag of China, though in use as such only
since the inauguration of the republic, is really the embodiment of
a bit of Chinese symbolry in which the number five, like the number
three, figures prominently.

The Robing Temple is a most interesting structure in itself but its
peculiar sacredness derives from its proximity to and connection
with, the famous Altar of Heaven, opposite which it stands. Of this
Mr. Williams (4) observes:

"The great South Altar, the most important of Chinese religious
structures, is a beautiful triple circular terrace of white marble
whose base is 210, middle stage 150, and top 90 feet in width, each
terrace encompassed by a richly carved balustrade."

Liddell (5) calls it "* * * the most beautiful and impressive
example of architecture in existence."

But the most appreciative description is from the pen of Dr.
Martin, the veteran missionary:

"This is the high place of Chinese devotion," he says, (6) "and the
thoughtful visitor feels that he ought to tread its courts with
unsandalled feet." * * * "Dr. Legge, the distinguished translator
of the Chinese classics, visiting Peking, actually put his shoes
from of his feet before ascending the steps of the great altar. *
* *"

"For no vulgar idolatry is here; this mountain top still stands
above the waves of corruption and on this solitary altar there
rests a faint ray of the primeval faith. * * *

"The tablet, which represents the invisible Deity, is inscribed
with the name of Shang Ti, the Supreme Ruler, and as we contemplate
the majesty of the empire prostrate before it, while the smoke
ascends from his burning sacrifice, our thoughts are irresistibly
carried back to the time when the King of Salem officiated as
'Priest of the most High God.' "

It was amid such surroundings, hoary with antiquity and redolent
with the piety of unnumbered generations, that the Chinese in
Peking were first introduced to the philosophy of the Scottish
Rite.

I recall that in 1899 the General Grand Council of Royal and Select
Masters met in Colorado and while there improved their
opportunities and startled the Masonic world by conferring a
portion of their degrees on the summit of Pike's Peak and the
remainder in the famous Cave of the Winds near Manitou. These
wonders of Nature certainly afforded an imposing background for
their ceremonies but I believe you will agree with me that they
were not more so than the environment with which we were so
fortunately provided.

It was of course impracticable to confer the degrees in full form
with only two assistants, one of whom stopped at the 18d. We,
therefore, by way of introduction, conferred the 4d in short form,
Dr. Anhaeusser acting as master of ceremonies. Then by way of
preparation for the remainder, I read the candidates a composite
lecture consisting of those passages in Morals and Dogmas, Ritual
and Liturgy which deal with the sages and philosophy of China. It
is really surprising to one who has not tested it, to learn how
considerable these passages are and how accurately they reflect the
thought of this ancient land--another proof of the broad
scholarship and profound learning of their distinguished author!

When St. Paul delivered- on the Acropolis his famous discourse (7)
by which he introduced amongst the cultured Athenians the strange
faith from Palestine, he wisely sought to interest his hearers by
quoting from "certain also of your own poets." So it seemed
fitting, in introducing this new philosophy of the west in the
capital of the oldest sovereignty on the globe, to lay special
stress upon the extent to which that philosophy had drawn from the
sages and thinkers of China.

The ceremonies of the 32d were not concluded until late in the
evening and there was hardly time to return to the hotel and dress
for the dinner which Minister Chow was giving at his home in honor
of the event and to which not only the participants but other
Masonic friends, Chinese and foreign, were invited. This was a most
enjoyable and memorable affair. Your letter of May 13 was read and
received with hearty applause and the unanimous feeling of the
company was that the Masons of Peking, of whom there are many, must
proceed to organize forthwith. A petition for a dispensation to
open International Lodge in that city is already before the Grand
Lodge of Massachusetts (of which China is a Masonic district) and
the sentiment was that the next step should be the organization of
a Lodge of Perfection. I believe that the field there is ready for
our Rite and that the possibilities are almost unlimited. New China
has entered the family of nations; her leaders need our principles
and are naturally attracted to them. May we not fail to meet so
great an opportunity.

(1) Lore of Cathay. 
(2) The Middle Kingdom, 77. 
(3) Liddell, China its Marvel and Mystery. (1909) 141. 
(4) The Middle Kingdom, 76. 
(5) China, Its Marvel and Mystery, 141. 
(6) Lore of Cathay. 
(7) Acts XVII, 22-31.

AN UNUSED TOOL

Today Freemasonry lies in the hand of the modern man largely an
unused tool, capable of great achievements for God, for country,
for mankind, but doing very little. For one, I believe that
circumstances may easily arise, when the highest and most sacred of
all freedoms being threatened in this land, Freemasonry may be its
most powerful defender, unifying all minds and commanding our best
citizenship.
--Bishop Potter.
