The Voice of Freemasonry | Vol. 41 No. 2

Grand Master’s Message Contents

6 The Role and Symbolism of a Grand Marshal in Freemasonry 9 The Conferences of the Hidden Influences of Craft Masonry

Celebrating a Pillar of Masonry: The Testimonial Dinner for MWB Richard E. Fletcher

Convass B. Dean Memorial Lodge No. 1965 Installation

14 A Moment in History: Remembering Mutual Recognition with Prince Hall

20 An Event 200 Years in the Making – The UBC

36 No Color, No Nationality: An Unexpected Journey at L'Haïtienne Lodge No. 925 37 The Robeys: Builders of Communities and Brotherhood

38 Nur Lodge No. 2000 Carries the “Traveling Gavel” to Turkey and Azerbaijan

42 Whilst We Enchant All Ears With Musick of the Spheres: The Esoteric Significance of ‘The New Fairies: Or, The Fellow-Craft's Song’ 51 The Grand Lodge Annual Banquet

THE VOICE OF FREEMASONRY

VOLUME 41, NUMBER 2 2024 ISSUE

Editors-In-Chief: Jacob M. Bressman Grand Master)

Adam J. Goldman (Grand Secretary)

Managing Editor: Jason Van Dyke, PM (Director of Communications)

Creative Director: Julie Palitto, Benesque Design www.benesquedesign.com dcgrandlodge.org

The Voice of Freemasonry is an official publication of the Grand Lodge of Free And Accepted Masons (F.A.A.M.) of the District of Columbia. Unless otherwise noted, articles appearing in this publication express only the private opinion or assertions of the writer, and do not necessarily reflect the official position of the Grand Lodge. The jurisdiction speaks only through the Grand Master, and when attested to as official, in writing, by the Grand Secretary.

The editorial staff invites contributions in the form of informative articles, reports, news and other timely information (of about 500 to 1000 words in length) that broadly relate to Masonic law, lore, customs, history, symbolism, philosophy, responsibility of membership, etiquette, current events, and/or general public interest. When possible, photographs that illustrate these informative articles should accompany the submission. Pieces submitted should be typed, double-spaced and preferably accompanied by a

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Most Worshipful Brother

Jacob M. Bressman Grand Master

My Dear Brothers,

I pray that each of you have enjoyed your summer breaks with your families, and are ready to return to our labors well-rested and refreshed! Although we are past the mid-point of the year, and nearing its close, there is still much work to be done–and I am counting on each of us to work together to end this year with as much love and devotion to our Craft with which we started.

There is an ancient wisdom which binds us together as Freemasons. We gather in the light of our shared journey, seeking truth, justice, and brotherhood, much like the great philosopher-kings of old who sought to govern not merely with authority, but with wisdom, guided by the light of reason and the pursuit of virtue.

In our quest for harmony, we must be ever vigilant. The Tyler’s Sword, a symbol of our duty to guard the West Gate, reminds us that we must protect our sacred order from those who would undermine it, whether through ineptitude, malice, or ignorance. Just as the sword stands ready to defend the Lodge from external threats, so too must we defend it from internal decay. We must never allow the desire for peace to lead us into complacency or to accept mediocrity where excellence is required. Yet, we too must never forsake peace just because it is imperfect.

As we reflect upon the lessons of King Solomon, whose wisdom was renowned across the ages, let us remember that he was more than a monarch. He was a philosopher-king, a ruler who understood that true leadership is grounded in the pursuit of wisdom, the love of his fellows, and the dedication to justice. Solomon’s Temple, much like our Craft, was built not merely with stone and mortar but with the principles of harmony, equilibrium, and divine order.

My Brothers, we too must be philosopher-kings in our own right, governing our lives and our Lodges with wisdom, understanding, and the pursuit of harmony. But let us be clear: harmony does not mean the absence of conflict, nor does it mean tolerating incompetence or meanness for the sake of peace. For as Heraclitus is attributed to have said: “The hidden harmony is better than the obvious. Opposition brings concord. Out of discord comes the fairest harmony…” – true harmony is born from the balance of opposites, the reconciliation of differences, and the pursuit of the good, the true, and the beautiful.

Harmony among brothers is a noble pursuit, but it is not the avoidance of necessary conflict. It is the active engagement in the work of building a better Lodge, a better community, and a better world. It is the courage to speak truth in love, to correct with kindness, and to strive for the highest standards of excellence in all that we do.

As we wield the Tyler’s Sword in our hearts, let us also wield the tools of the mind—the Compasses to help us find reason, the Square that we might achieve justice, and the Plumb so that we may uphold our integrity. Let us strive to be philosopher-kings in our own lives, leaders who seek not only to build but to inspire, not only to govern but to enlighten.

Brethren, let us carry forward the legacy of Solomon and the wisdom of the ancients as we continue our journey together. Let us seek harmony, but never at the expense of truth. Let us build with love, but also with strength. And let us always remember that in our quest for light, we are called to be both builders and guardians, leaders and servants, philosophers and kings.

May the Great Architect continue to bless us with His wisdom!

Sincerely & Fraternally,

Jacob M. Bressman Grand Master



Deputy Grand Master’s Message Servant Leadership: #Goteam!

by RWB Eric Kuchner | Deputy Grand Master

The early morning light was beginning to rise over the tree line, as I looked quickly at my phone and tried to fall back to sleep. My excited energy began to play tricks on me—knowing that the Grand Lodge Leadership Conference was only a few more hours away, I debated whether to just start the day with the early morning sky.

IWe had all journeyed together to make this day special— from the first presenter to the last and everyone who helped in between – feeling the ever present burden of

leadership and responsibility for everyone’s time, my mind began to run through the various permutations of what might go awry.

Before long the phone began to ring—as we began the SNAFU scramble to improvise, adapt, and overcome on game day. Freemasonry is a team sport, and we always manage to be at our finest when we all work together in our var-

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ious Stations and Places. By the time check-in opened, the room was a glorious glow of blue pillars, Masonic banners, and esoteric pyramids – everything had found its place.

This conference was different—we were taking a risk to shorten the time, focus and structure the topics, change the venue, add the spirit of philanthropy, and even throw in a rum tasting. We wanted to reimagine and elevate the experience. But would it work?

You often have heard me talk about our living temple, and quiver of arrows bound together by values, rituals, obligations, and outlooks that form a physical, emotional, and intellectual safe space… buried within our living temple is a Servant Leadership Training Academy that starts with all of you! We are in the business of building servant leaders to take on practical contemporary problems of our time.

To each and every Brother who came to this year’s Leadership Conference – thank you for a magnificent day!

Your open minds and hearts, as well as your spirit of fellowship and philanthropy create an energy and excitement that is palpable. As we all go forth, remember how easy it is to cut people down, and to forget the earliest lessons of our Entered Apprentice Degree – it is all the more important to purposefully and lovingly do the hard work of building our Brethren up - helping them to be the best that they can be, using our plumb, level, and square as we all travel down the winding path of our Masonic journey. We are the Freemasons of Washington, D.C. –We are the Freemasons of our Nation’s Capital, and we have so much to be proud of! 

Breakout groups reporting back at the Leadership Conference.

The Deputy Grand Master presents a plaque to the keynote speaker.

Table centerpieces, hand crafted by the Deputy's wife, Maggie.

RWB Chip Mahaney and WB Jeremy Barnes present on how to properly visit a foreign lodge.

Photos by Bro. Jacob Foko, Grand Photographer

AThe Role and Symbolism of a Grand Marshal in Freemasonry

by WB Amid Kasamani | Grand Marshal

As the Grand Marshal of the Grand Lodge of Washington D.C., I find it a profound honor and responsibility to serve in this distinguished role. The office of Grand Marshal holds a significant place in our ceremonies, bridging tradition, order, and symbolism that are at the heart of Freemasonry. In this article, I will explore the duties and functions of a Grand Marshal, the symbolic meaning of his baton, the importance of humility in this role, and draw some historical parallels that enrich our understanding of this esteemed position.

Duties and Functions of a Grand Marshal

The Grand Marshal in Freemasonry plays a pivotal role in ensuring the smooth execution of Grand Lodge ceremonies and events. This role is not merely ceremonial but requires a deep understanding of Masonic protocols, traditions, and the ability to lead with precision and decorum. Here are some of the primary duties:

1. Processions and Ceremonies: The Grand Marshal organizes and leads processions during lodge meetings and special events. This includes the proper arrangement of officers and ensuring that the processions are conducted with the utmost respect and order.

2. Introductions: Introducing distinguished guests and dignitaries is a key responsibility. The Grand Marshal ensures that each guest is acknowledged appropriately, following the hierarchical protocols of Freemasonry.

3. Communications: Acting as a liaison between the Grand Master and the Grand Lodge Officers, the Grand Marshal communicates directives and ensures that the instructions are carried out accurately.

4. Order and Decorum: Maintaining order during meetings and ceremonies is crucial. The Grand Marshal ensures that all activities are conducted with the solemnity and respect that Freemasonry demands.

5. Symbolic Guidance: Beyond logistical duties, the Grand Marshal embodies the symbolic heart of the Grand Lodge's traditions, reinforcing the values and principles that Freemasonry upholds.

The Symbolism of the Baton

The baton carried by the Grand Marshal symbolizes the authority, order, and strength of the institution. It is not merely a tool, but a representation of the power vested in the Grand Marshal to guide and direct the proceedings. The baton is akin to a conductor's baton, orchestrating the harmonious flow of Masonic rituals and ceremonies. It stands as a symbol of leadership, precision, and the continuity of Masonic traditions.

Historically, the baton can be compared to the scepter of ancient rulers, a staff carried by high-ranking officials, symbolizing their command and governance. In Freemasonry, the baton signifies the Grand Marshal's role as a custodian of order and a guide for the brethren, ensuring that the values of Freemasonry are upheld in every action and ceremony. Also, as Freemasons, we can use this tool in the speculative sense to maintain our independence from outside negative influence and defend ourselves from prejudice, ego, and other destructive tendencies within us that may well be out-of-order.

The Role of Humility

While the Grand Marshal carries significant authority, humility is a key element of this role. True leadership in Freemasonry is not about exerting power but about serving

the Lodge and its members with grace and modesty. A Grand Marshal must remember that he is a steward of tradition and a servant to his brethren. This humility ensures that the focus remains on the collective good and the timeless principles of Freemasonry, rather than on individual accolades.

The Grand Marshal must lead by example, demonstrating respect for all members, regardless of their rank or station. This approach fosters a spirit of unity and brotherhood, which is essential for the harmonious functioning of the Lodge.

Historical Parallels and Symbolic Reflections

To further understand the significance of the Grand Marshal, we can draw parallels with historic figures who exemplified leadership, order, and humility.

One such figure is George Washington, a prominent Freemason and the first President of the United States. Washington's leadership style reflected the values of Freemasonry: integrity, respect, and a steadfast commitment to order and justice. Like a Grand Marshal, Washington guided his nation with a sense of duty and honor, laying down a path for others to follow.

Another historic reference can be made to the Roman lictors (a civil servant and bodyguard in ancient Rome who served a magistrate with imperium), who carried fasces (a bundle of rods with an axe) as symbols of authority and the

magistrate's power. The lictors were responsible for maintaining order and discipline, much like the Grand Marshal's role in a Masonic Lodge. The baton, in this sense, mirrors the fasces, symbolizing the responsibility to uphold the principles and traditions of the institution.

A further parallel can be drawn with the medieval heralds.

heralds

Heralds were messengers and diplomats who conveyed important information and maintained the protocol at courts. They were known for their knowledge of heraldry, genealogy, and ceremonies, ensuring that the proceedings adhered to tradition and decorum. Like the Grand Marshal, heralds combined authority with service, maintaining a balance between leadership and humility.

Additionally, the term "Marshal" itself has an intriguing historical connection. It is derived from the Old Germanic term "marahscalc," meaning "horse servant," and evolved to denote a high-ranking officer responsible for maintaining order and discipline. This etymology reflects the Grand Marshal's role in Freemasonry as a servant-leader, embodying both authority and humility.

A notable comparison can also be made between the Grand Marshal and Mars, the Roman god of war, from whose name the term "martial" is derived. Mars symbolized strength, strategy, and discipline—qualities essential to maintaining order and achieving victory. While the Grand Marshal's role is not combative, the discipline and strategic oversight required are reminiscent of Mars' attributes. The Grand Marshal, like Mars, must command respect and lead with authority, ensuring that the Lodge functions smoothly and harmoniously.

Lastly, we can look to the Samurai of feudal Japan. The Samurai were not only warriors but also exemplified a strict code of honor and duty. They served their lords with unwavering loyalty and humility, understanding that their strength lay in their service and adherence to a higher code of ethics. This is akin to the Grand Marshal’s role in serving the Grand Lodge with humility and dedication

to Masonic principles.

Conclusion

In conclusion, serving as a Grand Marshal is a responsibility that intertwines leadership, tradition, humility, and symbolism. The duties extend beyond mere ceremonial functions, embodying the core values of Freemasonry. The baton carried by the Grand Marshal is not just a symbol of authority but a reminder of the enduring principles of order and respect that are central to our fraternity. Drawing historical parallels enriches our understanding, connecting our present roles to the timeless traditions of leadership and service.

As we carry out our duties, let us remember that we are part of a legacy that spans centuries, guided by the same principles that have shaped great leaders and institutions throughout history. In every procession, introduction, and communication, we uphold the honor of our role, contributing to the timeless tapestry of Freemasonry. With humility and dedication, we continue to serve our brethren and uphold the values that make our fraternity a beacon of integrity and brotherhood. 

On November 23rd, the Grand Lodge of the District of Columbia will be hosting a first-of-its-kind event for our Grand Lodge: the Conference on the Hidden Influences of Craft Masonry or, simply, the “Hidden Influences” Conference. The Hidden Influences Conference will be an unparallelled event for our Grand Lodge and the Masonic Education and Service Committee has already lined up more than a half dozen of the world’s foremost experts on these Secret Societies…

• John Michael Greer – Druids

• Piers Vaughan – French Kabbalists

• Ben Williams – Elus Cohen

• Darcy Kuntz & Yoseff Samchuk –Order of the Golden Dawn

• Alistair Lees – Illuminati

• Jaime Paul Lamb – Rosicrucians

Please note: You must be a Master Mason to attend.

Dress code is dark suit and tie. A box lunch and a dinner buffet will be served.

In addition to this jam-packed day of Esoterika, we are lining up after parties, cigars, and so much more! The Hidden Influences Conference will be held at the D.C. Scottish Rite. Tickets are $50 each, but seats will be limited – so RSVP fast, Brethren! 

HERE FOR TICKETS

Celebrating a Pillar of Masonry: The Testimonial Dinner for Most Worshipful Brother Richard E. Fletcher

On a warm evening on July 24, 2024, the Masonic community gathered to honor one of its most esteemed members, Most Worshipful Brother Richard E. “Dick” Fletcher, at a grand testimonial dinner. The event, hosted by Federal Lodge No. 1, Potomac No. 5, Hiram-Takoma Lodge No. 10, and Lodge of the Nine Muses No. 1776, took place at the beautifully adorned Almas Shrine venue, welcoming brethren and guests who came to celebrate MWB Fletcher’s remarkable contributions to the fraternity.

OA GRAND WELCOME

As the clock struck 7:30 pm, the atmosphere was filled with anticipation. The Grand Marshal, Worshipful Brother Amid Kasamani, serving as the Master of Ceremonies, welcomed the guests with a warm and gracious address. “Good evening and welcome to this grand celebration,” he began.

He introduced the evening’s purpose: to honor MWB Richard E. Fletcher, Past Grand Master of Vermont (1983-1985) and Honorary Past Grand Master of DC (1992), with the Grand Lodge’s Gold Fidelity Medal. This prestigious recognition, voted by the Grand Lodge at the SemiAnnual Communication in May, was a testament to MWB Fletcher’s dedication, service, and unwavering commitment to the fraternity.

After recognizing the Grand Master, Most Worshipful Brother Jacob M. Bressman, the Grand Marshal also acknowledged the presence of distinguished guests, including Most Worshipful Brother Glenn Ruffin, Grand Master of the Most Worshipful Prince Hall Grand Lodge of D.C., and his Chief of Staff, Worshipful Brother Mark Fair. With formalities underway, Right Worshipful Brother Burton S. Levy was invited to lead the grace before dinner, setting a tone of gratitude and reflection.

A CELEBRATION OF SERVICE

After a delightful buffet dinner and a period of socializing, Brother Jose Venzor, sitting Junior Deacon and Lodge Education Officer at Federal Lodge No. 1, took the stage to present the biography of the honoree. His speech, a blend of humor and reverence, painted a vivid picture of MWB Fletcher’s journey and accomplishments. He shared anecdotes and quotes that highlighted Fletcher’s passion for Masonic education and his extensive service to the Craft.

“A son of New England (Go Red Sox!), Richard E. ‘Dick’ Fletcher was born October 12, 1934, in Malden, Massachusetts, to Vera and Frank Fletcher,” Venzor began. He traced Fletcher’s path from his service in the United States Navy to his long career

at the Chittenden Trust Company, a commercial bank in Burlington, Vermont, and eventually to his pivotal role in the Masonic Service Association of North America.

HONORING A LEGACY

The evening’s pinnacle came when Grand Marshal Amid Kasamani introduced the Grand Master, MWB Bressman. The Grand Master’s words were filled with admiration and respect as he officially presented the Gold Fidelity Medal to MWB Fletcher. This moment was a poignant acknowledgment of a lifetime of service, dedication, and leadership within the Masonic community.

MWB Fletcher, visibly moved, shared his gratitude, reflections, and some stories from the Veterans Affairs (VA) Hospital services. His speech resonated with the values of brotherhood and commitment, inspiring everyone present. He expressed heartfelt thanks to his family, especially his wife Judy, for their unwavering support throughout his journey. “I should be the one thanking you all and not the other way around,” he humbly expressed.

A MEMORABLE CONCLUSION

As the evening was coming to an end, Grand Marshal Amid Kasamani delivered the final remarks, encapsulating

the spirit of the event. “As our evening draws to a close, I would like to extend my deepest gratitude to each and every one of you for joining us tonight to celebrate and honor MWB Richard E. Fletcher. Your presence has made this event truly special and memorable,” he said.

He thanked the Grand Master, MWB Jacob M. Bressman, for his inspiring words, Brother Jose Venzor for the enlightening biography, and RWB Burton S. Levy for leading the grace. He also expressed appreciation to the Masters of the host Lodges and everyone who worked tirelessly behind the scenes, including WB Christopher Glakas.

“As we depart, let us carry forward the spirit of brotherhood and fellowship that has defined our gathering tonight. May we continue to be inspired by MWB Fletcher's exemplary service and dedication,” he concluded.

A NIGHT TO REMEMBER

The testimonial dinner for Most Worshipful Brother Richard E. Fletcher was not just a celebration of his achievements but also a reminder of the values and bonds that define the Masonic fraternity. It was an evening filled with gratitude, fellowship, and inspiration, leaving an indelible mark on all who attended. 

The Grand Master pins the Grand Lodge Gold Fidelity Medal to MWB Fletcher

MWB Fletcher enjoying his time with family and friends.

Convass B. Dean Memorial Lodge No. 1965 Installation

by

WWashington, D.C.’s unique Convass B. Dean Memorial Lodge No. 1965 elected new officers on August 26, under the dispensation of Most Worshipful Grand Master of Masons Jacob M. Bressman, who presided over the meeting, attended by his grand officers. The Grand Master then personally installed the officers. R.W. Bro. Christopher K. “Chip” Mahaney, Grand Lecturer, assisted as installing marshal, and had worked long to make the election and installation happen.

The newly installed officers are W. Bro. Jeffrey D. Holt, Master; W. Bro. Donald W. Marshall, Senior Warden; W. Bro. Elkanah E. Faux, Junior Warden; W. Bro. Robb C. Mitchell, Secretary; and W. Bro. Anthony S. Murray, Treasurer.

The lodge is a “special purpose” lodge, existing only to conduct Masonic funeral and burial services for sojourning Masons. These services typically are for Masons from all over the country who are buried at Arlington National Cemetery or other D.C. area cemeteries. It provides a great service to other lodges and grand lodges that might wish to bury their own members, but due to distance and expense, their attendance is not feasible. Even though they seldom know

the man they are burying, the members of Convass B. Dean Memorial Lodge ensure that all Masons who so wish are able to be buried with the rites of the Craft, with good and true Masons at the graveside.

This is the 60th year of the lodge’s existence, as they received their dispensation at the Annual Communication of the Grand Lodge on December 15, 1964, then being chartered at the Semi-Annual Communication on May 12, 1965.

M.W. Bro. Convass B. Dean, the 1962 Grand Master of D.C., served for two terms as the lodge’s first master.

M.W. Bro. Dean had long been an active Mason, serving as Grand Treasurer in 1969, St. John’s Lodge No. 11 as master in 1939, Grand High Priest of Royal Arch Masons in Virginia in 1951, and spending over 14 years on Grand Lodge Committee on Work and Lectures. He died on April 11, 1970. After his death, to honor his memory and dedication, the lodge voted to change its name to Convass B. Dean Memorial Lodge.

For more information, or to request the services of the lodge, contact the Grand Lodge Office. 

WB Mark Wright, PM | Aide to the Grand Master

The installed Offciers of Convass B. Dean Lodge with the Grand Master and the Deputy Grand Master

The Grand Master Installs Jeffrey D. Holt as the Master of Convass B. Dean Lodge No. 1965

MWB Convass B. Dean Graves at Arlington National Cemetary

A Moment in History: Remembering Mutual Recognition with Prince Hall1

by RWB Chetin Durak | Senior Grand Warden

OOn September 11, 2000, Brethren, guests, and media gathered at the House of the Temple to celebrate over 200 years of American history in the nation’s capital. Federal Lodge No. 1 directed the festive occasion, the US Army Chorus performed, and the Architect of the Capitol provided remarks on the historic event. National treasures used by Illustrious Brother George Washington were prominently displayed. Potomac Lodge No. 5 showcased the George Washington Gavel from the cornerstone laying of the US Capitol, while Fredericksburg Lodge No. 4 and Alexandria Washington Lodge No. 22 under the Grand Lodge of Virginia displayed the George Washington Bible and Trowel respectively. Of all the invitations honored and presentations offered, the highlight of the evening was a historic achievement that manifested the values of our craft. It was on this day that the Grand Master of the Grand Lodge of Washington, D.C. (District of Columbia), MWB Mansour Hatefi, and the Grand Master of the Most Worshipful Prince Hall Grand Lodge of the District of Columbia, MWB Willie Griffin, came together in an act of unity and brotherhood to sign the proclamation providing for mutual recognition between our Grand Lodges. As we commemorate the 20th anniversary of this historic occasion, we pause to reflect on the vision of our inspirational Brethren and the Masonic principles that guided their enlightenment. Over a decade of due attention to Masonic teachings, dedication to living the ideals of the Craft, and steadfast leadership resulted in the overdue mutual recognition between our Grand Lodges.

In the late 1980s, two elected Grand Lodge officers, RWB Jerold Samet and RWB George Adams, found themselves circling the beltway, enthralled in conversation around each other’s lives from youth to adulthood. Both Brothers, who would later become Grand Masters, seized the opportunity to develop 21 goals grounded in core Masonic principles that they aspired to accomplish before leaving the Grand East. As MWB Adams shared, their “goal wasn’t to change the world, but was to carry out the ideals of our society of Freemasons.” Among these was the mutual recognition between our Grand Lodge and Prince Hall’s. They understood that this could not be achieved without the exercise of Brotherly Love and Truth combined with the Masonic exemplification of universality within our own Grand Lodge.

They immediately went to work to ensure that Brotherly Love transcended race, creed, color, ethnicity, national origin, religion, and lifestyle within our jurisdiction. As MWB Samet explained, “in order to make it a true brotherhood, we needed to make it a brotherhood for everyone, a universal brotherhood.” Our esteemed Brethren understood the importance of laboring to ensure the ground was level before laying the “foundation stone of a new beginning between these two Grand Lodges” as MWB Adams so eloquently recalled.

Through the combined efforts of MWB Stewart Miner, MWB Jerold Samet, MWB George Adams, and WB Victor Adegbite, the color and ethnicity barriers of the past were shattered piece by piece. Our esteemed Brethren continued forging the path of universal freemasonry with the introduction in 1990 of the first bilingual Lodge since Arminius Lodge No. 25’s chartering in 1876. Mehr Lodge No. 90 provided an environment where Iranian American Brethren could practice the Craft in their mother tongue, Farsi, and in the emulation ritual. The efforts of MWB Charles Iversen, MWB Robert Heyat, MWB Dan Frederick, and MWB Mansour Hatefi spurred diversity in our jurisdiction that had previously been unimaginable. MWB Iversen praised MWB Hatefi in that “he guided its affairs so successfully that other Masons approached the ensuing Grand Masters for dispensations to form more bilingual and English-speaking lodges.” Indeed, he

observed that, “our nation’s capital is the logical place for this concept to bear fruit, being the center of international activity in our country.” These efforts not only facilitated forming fraternal bonds between Brethren of all different backgrounds within the jurisdiction, but also naturally strengthened ties with our Brethren around the world.

With the Masonic mosaic continuing to evolve along the ideals of the fraternity through the late 1980s and 1990s, the hour had arrived to recognize the fraternal bond between our Grand Lodge and Prince Hall’s. Despite pockets of resistance on both fronts ranging from matters of differing ritual and membership retention to the unfortunate and un-masonic issue of race, those voices were the minority by the time the Grand Lodges brought the matter to a vote. Tellingly, it was the long and measured path of progress towards broadening our consciousness and thereby our universality that allowed our Grand Lodges to confidently introduce this measure. Our leadership was fortunate to work with such esteemed Prince Hall Brethren as MWB Nathaniel Adams and WB Jeffrey Ballou to exemplify the mystic tie that binds us all into one band of Brothers. We are taught to whisper good counsel in the ear of an erring Brother. The luminaries of our Craft had the patience and perseverance to give this matter their due attention and speak with Brethren across the jurisdictions to alleviate their concerns with the working tools of our noble art. By living the principles of Brotherly Love and Truth and

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MWBs Griffin and Hatefi shake hands over the signed document

MWB Hatefi speaks from the podium with Federal Lodge No. 1 Master, WB Alfred C. Boswell, Jr. behind

MWB George Adams knees at the altar, flanked by MWBs Griffin and Hatefi

exemplifying universality, the arguments of the resisting Brothers were naturally disarmed.

As we learn and as the Proclamation states, “Freemasonry teaches that it is the internal and not the external qualifications of a man that should recommend him to be a Freemason.” At the time this issue came to the floor, the jurisdiction was represented by a more diverse body of men in all respects practicing various rituals in myriad

languages. Hence, mutual recognition was with our Grand Lodge under the leadership of MWB Dan Frederick, where it passed on May 17, 1999 and in Prince Hall’s under MWB Willie Griffin on December 9, 1999. The ensuing Proclamation was accompanied by “Suggested Guidelines for Visits Between Brethren” of the two Grand Lodges as a first step to facilitating visitation. These guidelines were readily removed in 2005, when MWB Leonard Proden and Prince Hall’s MWB Robert Wheeler signed a compact

to further strengthen the fraternal bonds between our jurisdictions.

As we celebrate nearly 24 years of this welcome symbol of unification in the Grand Lodges of our nation’s capital, we recall MWB Hatefi’s uplifting and celebratory words from the start of the new millennium in 2000: “This is the time to look back with pride and to look forward with confidence…We are giving reality to the Masonic ideal of universality.” At the signing of the Proclamation, “Past Grand Master Adams then knelt at the altar between the two Grand Masters who placed their respective hands on either of his shoulders while he asked the Grand Architect of the Universe to bless the union of these two Grand Lodges,” wrote MWB Hatefi. MWB Adams noted that he could feel the energy of unity at that moment. That energy continues through today and has empowered our Grand Lodges to show a united front in the face of intolerance, in support of our community, and in the practice of Freemasonry. As WB Jeffrey Ballou wrote to the Brethren of our Grand Lodge following the ceremony of mutual recognition, “once again we have the opportunity to show…the world who we are and what we can do.”

This opportunity that WB Ballou so astutely referenced is ever present. It is paramount that we as Brethren continue to reflect and act on our history and principles that we may continue to build the edifice so held together by the cement of Brotherly Love. 

Brethren on the sidelines that day

The U.S. Army Chorus performs at the signing

MWB Mansour Hatefi

GLDC & Prince Hall Proclamation

2 Special thanks to MWB Jerold Samet, MWB George Adams, and MWB Mansour Hatefi for taking the time to share our Grand Lodge’s history with me in support of this article.

The Grand Master’s Pin,

Part 2

by RWB Adam J. Goldman | Grand Secretary

IIn Part 1 of the “Grand Master’s Pin,” we explored its symbolism, mainly, through the lens of Astronomy and Astrology. In this Part 2, we now explore the Pin’s symbolism through Kabbalah and Hermeticism.

The time has finally come for you to learn a profound truth, dear Brother: the Grand Master’s Pin is actually a key—a key to unlock the ineffable name of the Great Architect of the Universe—normally pronounced as Jehovah or Yahweh, and which was only permitted to be uttered by the High Priest inside the Holy of Holies, each year, on the Day of Atonement. As will soon be revealed to you, secreted within those five very simple lines of the Pentagram are: a) the four mysterious letters of His name, called Tetragrammaton, which pronunciation was lost after the Captivity in Babylon; and b) the substitute for that Lost Name/Pronunciation, which is made up of three Hebrew letters which simply mean “the Name,” or “Ha-Shem,” in Hebrew.

To unravel the codeword “HaShem,” let us begin in the beginning, with the letter “A”—or “A”-leph (א) in Hebrew, whose parent was the Phoenician “A”lep—and which looks suspiciously like our own modern “A,” which we inherited from the Romans.

Our Roman/Latin “A,” like the Phoenician “A”lep, is made up of three straight lines—only the diagonals connecting the lower points to the middle bar are missing—to reveal its true form, the Pentagram.

That same letter “A” forms the basis for the very word “A”-lphabet, which is derived from the first two Hebrew letters “A” and “B,” or “Aleph” and “Bet,” hence AlephBet. Kabbalistically, “A”-leph also symbolizes, among others, the element of “A”-ir, which the GAOTU first breathed into the nose of “A”-dam, to give him life— and this is the Kabbalistic aspect of “A,” or “A”-leph, which will aid us, in our discovery of that which was lost—the “Ineffable Name” of the GAOTU, symbolized, apparently simply, as “HaShem.”

As detailed in the Sepher Yetzirah, or Book of Formation, the letter “A”-leph, or ”A”-ir, is one of three “Mother” letters of the Aleph-Bet and has the distinction of mediating between the

letter Shin (“Sh”), or Fire, and Mem (“M”), which is Water. Combined, these “Mother Letters” become, in effect, the Foundation of all the Elements of the Periodic Table known, Alchemically, as the Tria Prima.

As “A”-leph symbolizes “A”-ir, Kabbalistically, it was sometimes substituted by an Initiatic Priesthood, or Élus Coëns, with the letter Hei (“H”)—which is produced by exhaling “A”-ir from the lungs—hence a fitting placeholder for the real “A”-ir letter, “A”-leph. When these three letters are then stitched together as H-Sh-M, it becomes a strong candidate for the real substitute for the Master’s Word which was lost, HaSheM—or Air, Fire and Water—the Initiatic Priesthood’s own Tria Prima. In our Cornerstone laying ceremonies, we symbolize the same as Corn, Wine and Oil.

The word “Heaven” in Hebrew, ShaMayim, is, similarly, made up of the letter Shin (Fire) and the word for Water, “Mayim”—so Heaven can be translated, Kabbalistically, as Fire-Water. It is this Fire-Water that was separated in the Book of Genesis by HaShem so that Land could eventually spring forth as a habitation for “A”-dam. For this reason and so many others, the letter “A”-leph also symbolizes that Hermetic doctrine, “As Above, So Below”—as there is one letter Yod (י) on the upper-right above the slanted line, or firmament, which symbolizes HaShem—and one Yod in the lower-left, below the firmament, which symbolizes “A”-dam, or Man.

It is that Fire (Shin), or Light, from Whence We Came, and further alluded to in the Grand Master’s Pin by the flames, or tufts, that peak out between the Valleys of the Pentagram’s five triangles.

Lastly, we note that the letter Shin, itself, is made up of three letters: Shin, Yod and Nun. In Hebrew, each letter doubles as a number which allows us to Kabbalistically discover numeric relationships between words, called Gematria. When the letters for “Shin” are added together, Sh-I-N, we find that Shin (300) + Yod (10) + Nun (50), sums to 360. In like manner, the central point of the Pentagram, or Yod in the Grand Master’s Pin, is surrounded by 360 total degrees, from all angles of its surrounding triangles. As Masons, we sometimes symbolize that same enigmatic 360 as Compasses—as they circumscribe a 360-degree Circle—in addition to their more symbolic purposes.

Returning now to “A” as the framework for an unfinished Pentagram, we can now more easily see that the 5-Pointed Star, is the “Microcosmic Man,” or that “Yod below the Firmament.”

Though temporarily separated from the Pure Light of HaShem which remains above/outside the Firmament, Man still retains that original spark of the Divine within him— which is that Yod in the center of the Grand Master’s Pin and, also, that Yod in our 14th degree ring of the Ancient & Accepted Scottish Rite.

So go and look at your Compasses once more and ask yourself, do they look familiar? Of course they do, they are that same Kabbalistic letter “A” which forms the foundation upon which the Pentagram’s edifice is raised—and, with that, dear Brother, the Secrets of the Grand Master’s Pin have been revealed to you, as promised.

Baruch HaShem! 

An Event 200 Years in the Making

by WB Jeremy S. Barnes, PM | UBC Master of Ceremonies & Special Advisor to the Grand Master

TThe story of Freemasonry in any Grand Lodge is inextricably tied to its jurisdiction. In America, and more especially in the District of Columbia, our story can only be fully told through the eyes of the two sister Grand Lodges that call it home.

The Grand Lodge of Washington, D.C. and the Most Worshipful Prince Hall Grand Lodge of the District of Columbia trace their local roots to 1789 and 1825, respectively. Their early histories seemed to walk similar paths: the G∴L∴ of D.C. was formed in 1811, 22 years after the first local charter; and the M∴W∴ Prince Hall G∴L∴ of D.C. was formed in 1848, 23 years after its first local charter.

Of course, we know that the history of the two Grand Lodges, and their member Freemasons, could not be more different. But it’s also true that D.C. Freemasons, and our Grand Lodges, have long fostered a special kinship. At the 2024 Universal Brotherhood Celebration, our brotherhood reached new heights.

The diversity of Freemasonry within the Grand Lodge of Washington, D.C. is typically thought of in terms of language. The first D.C. Lodge to work in a language other than English received its charter in 1876, and its legacy now includes more than a quarter of GLDC’s Lodges. GLDC’s Foreign-language Lodges have worked in Armenian, Farsi, French, German, Italian, Spanish, and Turkish, and of course D.C. Masons speak many more languages.

The Grand Lodge of Washington, D.C., celebrates this diversity each year with its Universal Brotherhood Celebration. This annual event showcases the variety of stones that make up our Masonic edifice, and typically includes events like a Universal Feast (with dishes representing our international members), and a Universal Lodge (in which each speaking office for the opening and closing is performed in a different language).

The relationship between the two Grand Lodges in Washington, D.C. has been fostered for decades by Masonic

leaders who saw each other as men and Brothers before any other characteristic. Our relationship was permanently cemented in 2000, when Grand Masters Mansour Hatefi and Willie H. Griffin signed a treaty of recognition between the two Grand Lodges.

In the decades since, the bonds between our Grand Lodges have only grown. Visitation by both Grand Lodge Officers

and rank-and-file Masons has become a regular occurrence, with many taking the opportunity to “travel outside their Grand Jurisdiction” without ever leaving our city.

The summer of 2024 offered a unique opportunity to take this special relationship a step further: this year marks the 60th anniversary of the Civil Rights Act, which was signed into law on July 2, 1964.

On June 14 – which, coincidentally, was also the 75th Anniversary of Flag Day in the United States – the relationship between our Grand Jurisdictions was on full display. Grand Masters MWB Jacob M. Bressman (GLDC) and MWB Glenn N. Ruffin (MWPHGLDC), accompanied by their Scottish Rite counterparts Ill. Bro. Len Proden, 33° (SGIG, SC, AASR,SJ) and SGIG Eric Konohia, 33° (Most Ill. Commander-in-Chief & Deputy for the Orient of D.C., Louis W. Roy, Sr., Council of Deliberation, AASR, PHA, SJ-USA) led the Craft through an impressive series of events.

The day began over breakfast in the Finance Committee Room of the Dirksen Senate Office Building, where the Honorable Jane L. Campbell, President of the United States Capitol Historical Society, provided a backdrop for the day: a review of how Freemasons were an integral part of the creation of both Washington, D.C. in general and the U.S. Capitol in particular.

Their fast having been broken, the Grand Masters and SGIGs moved to the Lincoln Memorial, where brothers of all four organizations – both Grand Lodges and both Supreme

Councils, Scottish Rite – were arrayed in resplendent regalia for a public procession. As the bagpipes began to play, hundreds of tourists around the Memorial turned their heads. It was immediately clear that this was no ordinary day in Washington, D.C.

SGIG Konohia and Ill. Proden spoke at the Lincoln Memorial, highlighting the journey that Black Americans took to reach this day of unity. Some of those present could still remember a time when sharing the stage with each other wasn’t allowed, much less celebrated… and yet there we were, embracing each other as Brothers for all the world to see.

When the SGIGs had concluded their remarks, the Grand Masters led those assembled on perhaps the most symbolic part of the weekend: a procession from the Lincoln Memorial to the Martin Luther King, Jr. Memorial, commemorating America’s journey from President Lincoln’s Emancipation Proclamation to Dr. King’s “I Have a Dream” speech.

On arrival at the MLK Memorial, the procession formed around the monument to hear from the Grand Masters.

Continued on next page4

The Grand Masters and SGIGs at the Congressional Breakfast.

The Honorable Jane L. Campbell, President and CEO of the US Capitol Historical Society, addresses Breakfast.

M∴W∴B∴ Ruffin and M∴W∴B∴ Bressman spoke of their shared vision of unity among Masons – not only in our Grand Lodges and in our home city, but across our nation. In today’s time of turmoil, the need for Freemasonry’s calming effect on men of every nationality, color and creed is critical.

With the work of the day complete, the Craft was called from Labor to Refreshment, and that evening a gala celebration followed. Freemasons from around the world – Brothers of both Grand Lodges, visiting Masons, and their guests –danced the evening away in a spirit of fraternal unity.

The next day found D.C. Freemasonry at another symbolic

event, this one even more historic than those of the day before: the Grand Lodge of Washington, D.C., opened its Universal Lodge at the temple of the M∴W∴ Prince Hall Grand Lodge of D.C..

The importance of this Masonic Work cannot be overstated: in two hundred years, this was the first time that one of D.C.’s Grand Lodges hosted a Communication in the temple of the other. It was the first time that the two Grand Lodges had shared each chair in a tiled Lodge. And it was the first time that the two Grand Masters passed the gavel of authority between each other seamlessly. In Masonic terms, this was a fraternal embrace – a “welcome

Grand Masters and SGIGs, together with visiting dignitaries, prepare for the public procession.

Continued on next page4

The

Brethren and their ladies gather at the Dirksen Senate Office Building for the Congressional Breakfast.

WB Jeremy Barnes, Master of Ceremonies, closes the Congressional Breakfast.

Brethren form for the public procession at the Reflecting Pool.

The public procession approaches the Lincoln Memorial.

The public procession arrives at the Lincoln Memorial.

The public procession steps off from the Reflecting Pool and makes its way to the Lincoln Memorial.

The Brethren assemble on the steps of the Lincoln Memorial.

Ill. Eric Konohia, SGIG, addresses the assembled crowd at the Lincoln Memorial.

The Brethren assemble on the steps of the Lincoln Memorial.

The Grand Masters step off from the Lincoln Memorial.

The Brethren process across the Mall to the Martin Luther King, Jr. Memorial.

WB Jeremy Barnes, Master of Ceremonies, invites the assembled onlookers to join the Brethren in procession to the MLK Memorial.

to my home” – like no other.

W∴B∴ Ramey J. Kyle, the reigning Master of Potomac Lodge No. 5 – the Mother Lodge of M∴W∴B∴ Bressman – presided over the Universal Lodge. Brothers speaking English, French, French Creole, Spanish, Turkish, and various other languages opened and closed the Lodge, using the standard work of the G∴L∴ of D.C. translated into their language. In the mélange of languages, the beauty of Freemasonry shone through: even though each officer couldn’t understand the others, they always knew when it was their turn to speak.

The following day, the weekend’s events culminated in representatives from our two Grand Lodges gathering together for a Universal Prayer Service, to honor the legacies

of those who have come before us and to pray for the future of our great nation.

Freemasonry in Washington, D.C. is unique in the world; in no other place can so many differences be found within such a tight-knit Craft. Whether you focus on our nationalities, colors, religions, lifestyles, or almost any other characteristic, it’s easy to find a way to divide us.

Our gentle Craft takes a different approach: all of these differences pale in comparison to what unites us. And even after 200 years, the Masons of Washington, D.C. keep finding more ways to work together, hand in hand, for the benefit of the world around us.

So mote it be. 

Additional photos on next page4

The Grand Masters and SGIGs approach the MLK Memorial.

The Brethren assembled at the Martin Luther King, Jr. Memorial.

MWB Glenn N. Ruffin, Grand Master, addresses the assembled crowd at the MLK Memorial.

MWB Jacob M. Bressman, Grand Master, addresses the assembled crowd at the MLK Memorial.

RWB Eric B. Kuchner, Deputy Grand Master, at the MLK Memorial.

The Universal Lodge assembled at the Prince Hall Grand Lodge Building.

WB Ramey J. Kyle, Master of the Universal Lodge, with the Grand Masters.

The Grand Masters and visiting dignitaries present at the Universal Lodge.

Grand Masters Glenn N. Ruffin and Jacob M. Bressman.

MWB Ruffin is named an Honorary Past Grand Master of the Grand Lodge of Washington, D.C., F.A.A.M..

Grand Masters Bressman and Ruffin are presented to the Master.

SGIGs Proden and Konohia are escorted to the East.

Ill. Konohia is presented with the Freemasonry Universal Award.

The Pillar of Strength prepares for the Universal Lodge, with WB Philippe Tatefo in the West flanked by RWB Marshall Cupe and RWB Chetin Durak, Senior Grand Wardens.

Brethren and their guests mingle at the Universal Brotherhood Gala.

Brethren and their guests mingle at the Universal Brotherhood Gala.

Rev. & WB Daniel P. Dolan, Grand Chaplain, offers the benediction.

WB Amid Kasamani, Grand Marshall, escorts the SGIGs to the podium for their remarks.

The Grand Masters, SGIGs, and their spouses at the Universal Brotherhood Gala.

Resolved Against All Politics: The Exceptional Demand of Freemasonry

by RWB Andrew Hammer | Grand Historian & Deputy Grand Lecturer

TTo say that the political climate in our nation at the moment is interesting would be a monumental understatement. Recent events have heightened tension among the citizenry, and naturally, many Masons hold well-considered opinions on the affairs of the day. But despite the historical attachments to “Masonic Presidents” and other myths of Masonry having a hand in shaping the nation, Freemasonry has, from the beginning of the speculative era, been explicitly and abundantly clear on the question of interpolating politics or profane political concerns into the affairs of the Craft.

The Book of Constitutions, released to the Craft in 1723, tells us that whenever we are assembled, we are to avoid “piques or quarrels” regarding “religion, or nations, or state policy”. We do this because we are men of “all nations, tongues, kindreds, and languages, and are resolv’d against all politicks, as what never yet conduc’d to the welfare of the lodge, nor ever will.”

The monitorial work of the first degree informs the newly made Apprentice that “Masonry unites men of every country, sect and opinion, and conciliates true friendship among those who might otherwise remain at a perpetual distance.” This is an affirmative statement to Masons, assuring us that our Masonic principles, when applied, can actually enable us to overcome whatever disagreements we might have with each other regarding politics, religion, or national allegiances.

the country in which he lives. We are not to countenance disloyalty or rebellion. That part of the charge has been the cause of much discussion among Masons when considering the actions of George Washington in the American Revolution, or even the behavior of the Confederate general Albert Pike.

However, Freemasonry does not approach this subject naïvely, or without an understanding of the complexities of opinion that can divide even the best of men. While much is made of the “quiet and peaceful” line, which derives from the Article II of the Old Charges, what we rarely—if ever—emphasize is the remainder of Article II, which goes unmentioned in the charge of the degree. It allows for the forgiveness of a man in a contrary political position against the state, and then goes on to confirm that his membership in the lodge cannot be taken away from him as a result of his rebellious position, so long as he has not committed a criminal act against the state. Even here, Masonry still seeks reconciliation and harmony. It’s not difficult to understand why.

Further in the same ceremony, every brother is charged to be a “quiet and peaceful citizen” under the government of

Speculative Freemasonry emerges out of a British Isles history that was riven by each of these kinds of conflicts. The bloody disagreements between Protestants and Catholics, the age-old disputes between Scotland, England, and Ireland, and the English Civil War all had a formative effect on the society, and therefore influenced the minds of those who built the Craft. Too many social divisions necessitated the creation of a place of harmony, where those divisions would not be allowed to intrude. That place became the Masonic lodge, at least in theory.

Yet over the years, many Masons have not paid attention to the Constitutions, nor might they have had the opportunity to attentively hear and learn the immensely valuable lectures and charges of the degrees. In that sense, they may well have been in the Craft for decades without understanding how significant these admonitions are.

That’s just ancient history, one might say. Surely in today’s world, men can disagree without being disagreeable. There is no reason why we cannot discuss these things amongst ourselves within bounds. But perhaps it’s not about the way we discuss a thing, rather it’s about what the abstention from those discussions is meant to achieve.

The ritual used by my lodge, Alba Lodge No. 222, employs a phrasing common to many Scottish lodges at the opening of every lodge meeting. The Junior Warden, by command of the Master, steps out and declares to the lodge that “I hereby forbid and debar all political or religious controversy or discussion…” This is a constant reminder to the brethren that this higher level of attention to our discourse will be enforced as well as expressed in the lodge.

Most of my friends in Masonry—in fact the brothers I rely upon the most in my Masonic labor— don’t share my own politics. Nor would I necessarily expect them to. What I have learned by abstaining from political discussions with them is to see the person first, above and beyond his political views. In so doing, I give myself the room to know the man through his heart, before considering his other ideas about the world. I do not judge him by his politics, but by how he conducts himself as a man and Mason. I am looking for the essence of the man I call my brother.

The same may be said of religion. Despite the language of almost every religion exhorting humanity towards peace, the tangible outcome of the principles in practice is often not to unite, but to divide people into their respective “thought tribes”. Here too, a barrier can exist which prevents us from seeing the individual first.

The aspirational goal of Masonry, and one of its key gifts to

humanity, if we have both the courage and consciousness to accept it, is the concept of transcending all divisions and barriers among men, to find a place, intellectually and practically, where the only thing that matters is our own humanity, under the awe-inspiring providence of a common Supreme Being, no matter by what name we call that Being.

Masonry’s wisdom on this point is deep, and one suggests that it is a crucial part of how Masonry has managed to sustain itself, even in the worst of times. This unity of purpose above every kind of ideological factionalism is what has caused some religious authorities and political regimes to resent us, as well as what has allowed us the ability to survive that resentment.

The pledge of civility is ingrained in our identity; we have never needed an outside entity to teach it to us. We find it abundantly in the poetry of our ritual, the centuries of Masonic writing which illustrates to us how to appreciate these values, if only we would listen.

One of the objects of Masonic philosophy found in what one might call the Masonic legenda, is an attempt to bring man back to a state of being that is conducive for a return to Eden. That ambitious state of being is one where only the cognizance of an obvious Supreme Being reigns over us all, and all other concerns evaporate into the presence of the Almighty. The admonition against all discussion in lodge of those concerns which divide men is meant to bring us closer to that state, closer to the presence of Deity than to our own concerns. It is meant to allow us a chance to experience true spiritual harmony, beyond the strife of the profane world.

As we move into what some believe will be one of most contentious political seasons in the nation’s history, let us remember these lessons of our Craft. Let us recognize and embrace Freemasonry’s quest for a higher understanding of our being, and let us, despite whatever outcome may await us, commit ourselves to live by those greater things we have in common, rather than allow ourselves to be swayed by anyone or anything that would divide us. 

No Color, No Nationality: An Unexpected Journey at L'Haïtienne Lodge No. 925

Aby Bro. Jonathan J. Kopel, Potomac Lodge No. 5

As a newcomer to the district, I was unfamiliar with all the unique international Lodges. However, I soon found myself visiting one of the Turkish Lodges in the area. I became intrigued by their variation of the ritual and esoteric focus. I wondered what other Lodges might have a similar experience. If nothing else, I would meet new people in the area to share on my Masonic journey, and that is when a brother introduced me to one of his favorite Lodges, L'Haïtienne Lodge No. 925.

I was told of his fantastic interactions with the Brothers there, but I was intrigued with L'Haïtienne for two reasons. First, it was a Lodge that I could visit close to where I live. Second, I was intrigued with the idea of visiting a Lodge with a unique cultural background. In my mind, I was convinced that this was an opportunity I could not pass up.

On one solitary Sunday afternoon, I drove my small car to the Lodge. I didn’t know what to expect, but it certainly wasn’t this. Visiting L'Haïtienne Lodge is like having a family member lift you up and squeeze you with the biggest hug of joy you've experienced. Either you wince with the pain from the squeeze or laugh from the sheer joy of being embraced wholeheartedly. In my case, one might say a combination of both.

members of the Lodge left spiritually and physically larger! For in Haitian culture, it seemed that food and laugher was as much food for the soul as the heart and the mind.

The second time I visited was an even greater embrace and education from the Brothers. They had read my work and eagerly wished to have me participate. The energy was again palpable and enjoyable, including a playfulness that we should all strive for. As one Brother told me, "At the level we are functioning, there is no difference. In the spiritual dimension, there is no color, no nationality, no this, no that. Just pure energy my brother. Welcome aboard!" In essence, L'Haïtienne Lodge is what happens when you bring the pure energy of the divine encapsulated by human beings together.

Too often, even as Masons, we become swept into the same groups of Masons we’ve come to know and be familiar with. Ironically, the novelty that brought us to visit or join a Lodge in the first place becomes an invisible prison of familiarity that makes visiting other Lodges more effort than returning to what one is familiar with. Our growing Masonic journey can stagnate as our minds begin using customs and traditions of our own making to not step beyond what we know into something larger and grandiose.

The Robeys:

Builders of Communities and Brotherhood

by P.W. Brusoe, PM | The Eagle Lodge No. 1893

Today, Tenleytown is a bustling area filled with shopping options, grand homes, thousands of college students, and for us as Masons, William R. Singleton-Hope-Lebanon Lodge No. 7. Interestingly, the development of the community and its Lodge are intimately connected.

Tenleytown takes its name from Tennally’s tavern, located on the 4500 block of Wisconsin Avenue (where today’s Dunkin Donuts is located). In the early days, it was a place to rest overnight before making the last bit of a trip to Georgetown or the City of Washington. Then, during the Civil War, the high elevation made it a natural defensive position, and Fort Pennsylvania (later renamed Fort Reno) was constructed there. The post-civil war era saw the development of Reno City and some growth in Tenleytown.

stood the test of time. Yet, it was not just homes that the Robeys were building, they were also building community.

In 1901, 35 Master Masons, a majority of whom lived in Tenleytown, petitioned the Grand Lodge of D.C. to create a new Lodge based in Tenleytown. A majority of those petitioning were members of George C. Whitting Lodge No. 22, including Br. Frederick F. Robey, the son of James Robey. The rest is a bit of a family affair. Frederick F. Robey was appointed Senior Deacon of the new Lodge, first called William R. Singleton Lodge No. 30.2 Frederick F. Robey served as Master in 1905 and his brother John Harvey Robey would serve as Worshipful Master in 1909, followed by Frederick Robey’s brother-in-Law, Herman Walther, in 1913.

Entering the Lodge, one can say there was a form of intimidation and fear internally. Being the only other white person in the room, I didn't know whether I was intruding on a sacred space for those who shared a similar history and cultural background. Part of my desire to visit L'Haïtienne Lodge was to develop those bonds with men who were different from me. But, once in the Lodge, it was as if the Lodge had flung its full weight of love and joy into its embrace of me and I found L'Haïtienne to be full of rich love and wisdom all bundled in one.

A historical lecture was followed by another lecture on esoteric Freemasonry. On top of that, good food and wine. Only a person who hadn't entered the Lodge could have left empty. Most of the time, it seemed as if those who were visiting and

In many ways, visiting a new Lodge is akin to the Entered Apprentice Degree. Venturing into the unknown is scary. But beyond fear is love. Each time I visit a new Lodge, the underlying theme of love comes forth. Each time I visit, I am swept to and fro with the wisdom, knowledge, and joy to simply smile and laugh at the unfolding journey.

It is as all lodges should be. An adventure into love that we find where we are brought into the womb of God to be nurtured and find a haven to laugh, joke, and grow to our fullest potential. One that is beyond what is familiar and transcends our sense of humanity and differences. A taste of what heaven is like. 

In 1893, The Methodist Episcopal Church began building American University. James W. Robey, a skilled builder and craftsman, had heard from his friend Edward Parks that there was land and work to be had in Tenleytown. Robey and his large family moved from Merrifield, Virginia to Tenleytown and began building homes.1

Robey did not expect the economic depression of 1893, and the building boom that Robey had hoped for never fully materialized. However, the Robey family did build many homes, and today what we know as the 4400 block of Alton Place was largely built by the Robeys and known as “Robeyville” at their time.

Later, the building company would be taken over by his sons, doing business as Robey Brothers. The newspapers of the time are brimming with building permits and notices for homes across Cleveland Park, Woodley Park, Tenleytown, and many other developing communities in the area. And the homes built by the Robeys were of high quality and have

Then, John W. Chappell was Master in 1916 (his niece, Mary, was married to Bernard Robey). Later Thomas A. Butt, Worshipful Master of 1929 was also married into the Walther Family. The last Worshipful Master we can trace as having a Robey connection is J. Herbert Duvall, a descendent of John Duvall and Effie Robey.

Most impressive, the Robeys’ involvement in the community extended beyond the Blue Lodge. They were active in the Eastern Star and other appendant bodies, with many Robeys serving as Star Points and as the leaders of Friendship Chapter of the Knights Templar and Singleton Chapter of Royal Arch Masons. The Robeys were also members of Eldbrooke Methodist Episcopal Church, located on River Road, where they were incredibly active in church governance and serving in various other capacities.

So, the next time you are in The Singleton Masonic Center, look at the plaque with the Past Master’s names on it and think about how much one family built. 

https://tenleytownhistoricalsociety.org/history/neighborhoods/robeyville/about-robeyville/ Lodge Minutes, April 2, 1901.

ANur Lodge #2000 Carries the “Traveling Gavel” to Turkey and Azerbaijany

by RWB Kerem Urus | Worshipful Master, Nur Lodge No. 2000

As in the Summer of 2022 and 2023, our Masonic journey took us to Istanbul, Türkiye and Baku, Azerbaijan, where Nur Lodge #2000 held two truly Special Communications on June 25th, 2024 and June 29th,2024, respectively.

In addition to providing exposure and insight to marvels from ancient Roman, Byzantine and Ottoman Empires and modern Türkiye, these special events served to the core of our vision and mission. We got to strengthen our bond with our brethren overseas, labor together in search of truth and break bread in harmony with the permission and presence of MWB Jacob M. Bressman, the Grand Master of the Grand Lodge of Washington, D.C. (GLDC), MWB M. Remzi Sanver, the Grand Master of the Grand Lodge of Turkiye (GLT) and MWB Emil Hasanov, the Grand Master of the National Grand Lodge of Azerbaijan (NGLAz).

Nur Lodge #2000 has deep cultural and historic ties with Türkiye and Azerbaijan, with its founding members equally sourced by the GLDC and the GLT, being the only Lodge in the western hemisphere laboring in Turkish and three twin lodges with more than 80 common members.

The trip started on Sunday, June 23rd with a special dinner at Beyti Restaurant in Istanbul, the East-meets-West Turkish city that has seen empires rise and fall. With the Ladies, the

Washington DC and Azerbaijan delegation, accompanied by the Grand Master of the GLT enjoyed traditional Turkish fare at this landmark venue.

On Monday and Wednesday, the Grand Master of GLDC, MWB Jacob M. Bressman and the First Lady Mrs. Yi Hu Bressman, accompanied by a professional tour guide, visited the enchanted historic and cultural sites in Istanbul including Hagia Sophia, Basilica Sistern, The Blue Mosque, the Spice Bazaar, Taksim Square, Beyoğlu, the Greek Orthodox Church, The Bosphorus and the Grand Bazaar.

Led by Sovereign Grand Commander, Most Puissant Illustrious Brother Harun Kuzgun, 33°, the Supreme Council for Turkey held a thirty-third-degree ceremony on Monday, June 24th. The special ceremony flawlessly performed in Turkish ritual, provided a rare, if not a once in a lifetime opportunity for Illustrious brethren from Southern Jurisdiction and the Supreme Council for Azerbaijan.

Nur Lodge #2000’s June 25th Special Communication started with a meet and greet coffee session at Çatı Restaurant, the roof top of the main temple of the GLT, in Beyoğlu, and socially brought brethren together under picturesque sunset views of the Topkapı Palace, Hagia Sophia, Blue Mosque and the Golden Horn.

The record breaking attendance of 181 brethren included Grand Masters MWB Jacob M. Bressman, MWB M. Remzi Sanver and MWB Emil Hasanov, Past Grand Masters MWB Robert B. Heyat (also the Sovereign Grand Commander of the Supreme Council for Azerbaijan), MWB Charbel T. Fahed, MWB Rint Akyüz, MWB Nader Heyat, MWB Aras Kazaz, MWB Mert Ünsal Sovereign Grand Commander of the Supreme Council for Turkey RWB Harun Kuzgun, District Grand Master of the United Grand Lodge of Scotland, RWB Elias Feghali and many other dignitaries.

The communication, led by RWB Kerem Urus, Worshipful Master of Nur Lodge #2000, was conducted in Emulation ritual in Turkish as dictated by Nur Lodge #2000’s charter, with Grand Honors performed in Emulation and Washington, D.C. rituals crafting a perfect reflection of the cultural diversity of Washington, D.C. Freemasonry.

A special presentation on the history of freemasonry in Washington, D.C. and Nur

Nur Lodge #2000’s June 25th Special Communication, Istanbul

From the National Grand Lodge of Azerbaijan Gala Dinner, Baku

The Grand Masters of Washington, D.C., Turkey and Azerbaijan and WM of Nur Lodge #2000 at the Cake Cutting Ceremony, Istanbul

The Grand Lodge of Washington D.C. Delegation at the MWB Robert B Heyat portrait unveiling, National Grand Lodge of Azerba

MWB Robert B Heyat and the Artist of his portrait RWB Teymur Rzayev, National Grand Lodge of Azerbaijan Gala Dinner, Baku

Lodge #2000 overview, its consecration, 25-year history, current state and future plans and projections cemented Nur Lodge #2000’s universal vision and ever-growing role as the pillar and fabric connecting the brethren from these three Grand Lodges.

The Medal of Honor Certificate, the highest honor issued by the GLT, was presented by the Grand Master MWB M. Remzi Sanver to MWB Robert B. Heyat, Past Grand Master of GLDC, the Ad Vitam Charter Grand Master of NGLAz, the Sovereign Grand Commander of the Supreme Council for Azerbaijan and the Founder and Charter Worshipful Master of Nur Lodge #2000. Following this presentation, the Grand Master of GLDC MWB Jacob M. Bressman presented the Freemasonry Universal Award certificate to the Grand Master of GLT MWB M. Remzi Sanver.

Additionally, RWB Kerem Urus presented MWB Nader Heyat with a Meritorious Service Award certificate, and MWB Jacob M. Bressman, MWB M. Remzi Sanver and MWB Mert Ünsal with Certificates of Appreciation.

A celebratory cake cutting ceremony followed by a private dinner hosted by the Grand Master of GLT, MWB M. Remzi Sanver capped the memorable event.

Azerbaijan leg of the trip started on Thursday, June 27th, with a private dinner hosted by the Grand Master and the First Lady of the NGLAz, MWB Emil Hasanov and Mrs. Lala Hasanova in the honor of visiting dignitaries from all over the world. What made this dinner even more special was that it was hosted at their summer residence in Baku, with amazing traditional Azerbaijani food, home cooked and served by the First Lady Mrs. Lala Hasanova herself.

On Friday and Saturday, the guests toured the magical city of Baku. The guided tour included Fire Temple “Ateşgâh”, the Old City, Haydar Aliyev Museum and many more sites followed by the official welcome reception and dinner held at the Nobel House and museum, yet another spectacular historic venue.

The weekend was packed with masonic events.

Azerbaijan A.A.S.R. Degree Work, Nur Lodge #2000 Special Communication, Azerbaijan

A.A.S.R. Annual Session and NGLAz Annual Grand Communication united brethren from jurisdictions all over the world in harmony and turned into a celebration of universal freemasonry.

Nur Lodge #2000 Special Communication featured “The 2023 Prestonian Lecture - The 1723 Constitutions of the Freemasons: The indispensable trowel” synopsis presentation by MWB Akram R. Elias, Past Grand Master of GLDC, founding member of Nur Lodge #2000 and United Grand Lodge of England (UGLE) 2023 Prestonian Lecturer, first time ever honoring a freemason who is not a member of the UGLE.

RWB Kerem Urus presented the Grand Master of the NGLAz, MWB Emil Hasanov and the Grand Secretary of the NGLAz, RWB Rufat Naghiyev with Certificates of Appreciation.

During the NGLAz Annual Communication, the Grand Master of NGLAz MWB Emil Hasanov and the Ad Vitam Charter Grand Master of NGLAz MWB Robert B. Heyat presented the NGLAz Medal of Honor and NGLAz Honorary Grand Master Certificates to Grand Master of GLDC MWB Jacob M. Bressman and the Grand Master of GLT MWB M. Remzi Sanver, a first in NGLAz history. Grand Master of GLDC MWB Jacob M. Bressman presented the Freemasonry Universal Award certificate to the Grand Master of NGLAz MWB Emil Hasanov.

The Gala Dinner was a microcosm of the entire weekend; elegant, multi-cultural, tasteful, fulfilling, meticulously planned and cheerfully hosted. Besides the delicious sixcourse Azerbaijani food accompanied by a local jazz band and dancing, the attendees witnessed the unveiling of a MWB Robert B. Heyat portrait, a life-like masterpiece brought to life by acclaimed Azerbaijani artist RWB Teymur Rzayev.

Throughout this trip, we felt right at home. Our hosts, both in Istanbul and Baku went above and beyond the call of duty, in a spectacular display of universal brotherhood to ensure that all brethren and sisters, had exquisite experiences and went back home fulfilled personally and Masonically, yet wanting to return for more.

Being true to the principals, values, teachings and the universality of our craft, we look forward to this rather young tradition, now three years running, to continue and expand into the future. After all, we lead by example to make a positive impact within our families and communities, may it be at home, the land of Washington or overseas the Land of Rumi and Nasimi. 

Qız Qalası (The Maiden Tower), Baku, Azerbaijan

The Grand Master and the First Lady at the Basilica Sisters, Istanbul.

Top right: The Grand Master and the First Lady on a Ferry between Europe and Asia, Istanbul

Bottom right: The Grand Master and the First Lady in Hagia Sophia, Istanbul

Atesgah (The Fire Temple), Baku, Azerbaijan

Whilst We Enchant All Ears With Musick of the Spheres: The Esoteric Significance of ‘The New Fairies: Or, The Fellow-Craft's Song’

S

by Nathan St. Pierre, PM | Lodge of the Nine Muses No. 1776

INTRODUCTION

Since the tricentennial celebration of the founding of the first Grand Lodge in 1717, there has been a revitalized interest in the study of early Grand Lodge Masonry. It is well-documented that music, particularly singing, played a crucial role in the practices of early Grand Lodge Masonry. Among the notable songs from this era that has captivated Masonic scholars for over three centuries is “The New Fairies: Or, The Fellow-Craft’s Song.” First performed in Carmarthen, South Wales, this song found its way to London where it would find its way into Masonic history. This song remains a subject of enduring intrigue and scholarly examination within the Masonic tradition.

Purpose

This article aims to demonstrate how a seemingly whimsical song from South Wales made its way to England and captured imaginations by concealing profound esoteric knowledge in plain sight. To achieve this, we will first explore the thematic importance of fairies in English literature and culture, establishing a contextual foundation. Following this, we will conduct a detailed analysis of “The New Fairies: Or, The Fellow-Craft’s Song.” itself, revealing how its fairy motifs encode esoteric

teachings. The exploration will be guided by the allusions in the Alexander Pope epigraph and the subversive nature of the fairy elves, illustrating the song’s deeper significance within Masonic traditions and broader cultural influences.

THE FAIRY WORLD OF THE BRITISH ISLES

Shakespeare’s Fairy World

While William Shakespeare did not invent the mischievous creatures of the British Isles, his innovative use of fairy motifs has had a perennial influence on English literature and culture.

Shakespeare drew from classical sources and British folklore, creating a rich tapestry of magical elements in his works.

Shakespeare’s depiction of fairies, particularly in A Midsummer Night’s Dream, is deeply influenced by Ovid’s Metamorphoses and Reginald Scot’s Discovery of Witchcraft. The character Titania, for example, derives her name from Ovid, where it is used as an epithet of Diana, indicating her association with the Titans. Scot also mentions Diana as a "lady of the fairies," further linking Shakespeare’s work to classical mythology.1 Additionally, James I’s Demonology references Diana’s connection to

the fairy realm, underscoring the blend of classical and contemporary beliefs in Shakespeare’s portrayal.2

Evolution of ’Fairy’

The term ‘fairy’ evolved significantly during the Elizabethan era. Initially, ‘fairy’ referred to either “the land of the fays” or the “fay-people” collectively, also encompassing “enchantment.” The singular term ‘fay’ derives from the French and Low Latin fata, originally meaning “the Fates.”3 This evolution in terminology is reflected in Shakespeare’s works, where fairies embody a complex blend of mythological and folkloric elements.

Societal and Psychological

Implications

Shakespeare’s fairies, like Puck in A Midsummer Night’s Dream, merge fairy and elf superstitions, reflecting contemporary beliefs in the supernatural. These characters captivated audiences by embodying societal norms and fears of the unknown, making them resonate deeply with contemporary viewers.4 The playful yet potentially dangerous nature of these fairies mirrored societal anxieties and served as a commentary on human behaviors and societal structures.

Symbolism and Characteristics

The main characteristics of Shakespeare’s fairies include their small, light, swift, and elemental nature. They form a community under a king and queen, are fond of dancing and singing, and prefer nighttime, particularly midnight. They are invisible, immortal, and interact closely with the natural world, often falling in love with mortals and engaging in activities like stealing babies and leaving changelings.5 These traits symbolize various societal and psychological themes, such as purity, chaos, and the unknown, making Shakespeare’s fairies powerful narrative tools.

2 Sidgwick, 37. 3 Sidgwick, 42.

Fairies are complex preternatural creatures appearing in poetry, trial documents, popular pamphlet stories, and demonologies across northern Europe in the early modern period. While often associated with Celtic beliefs and folklore, fairies also appear in Germanic, Nordic, and Eastern European tales. They are sometimes used interchangeably with ‘elves’ and are related to creatures such as goblins, hobgoblins, ouphs, and urchins. Fairies could be seen as magical helpers in healing and finding lost goods or as familiar spirits of witches. The reclassification of fairies as demonic entities became more common after the 1563 Witchcraft Act. Shakespeare’s fairies, particularly in A Midsummer Night’s Dream, exhibit these characteristics, operating both benign and malevolent magic and interacting authoritatively with the human world.6

4 Carol Thomas Neely, Distracted Subjects: Madness and Gender in Shakespeare and Early Modern Culture, 1st edition (Ithaca: Cornell University Press, 2004).

5 Sidgwick, The Sources and Analogues of “A Midsummer-Night’s Dream,” 64.

7 Gibson and Esra, 72–74. Puck by C. Wilhelm

Elves are creatures similar to fairies, or interchangeable with them, forming part of a wider realm of northern European preternatural beings. In Old English, an aelf was a spirit associated with a particular environment or element, such as water. Elves could cause sickness in humans and animals, leading to the need for charms to ward them off.7

6 Marion Gibson and Jo Ann Esra, Shakespeare’s Demonology: A Dictionary 2nd ed. (Bloomsbury Publishing Plc, 2017), 79–83, https://doi.org/10.5040/9781472500403.

Continued on next page4

Titania by C. Wilhelm

Four Fairies from Shakespeare's A Midsummer Nights Dream by C. Wilhelm

Herrick’s Fairies

The figure of the fairy queen holds a prominent place in early modern European folklore, symbolizing power, mystery, and the supernatural. This archetype appears across various literary works, blending cultural and mythical elements to create a rich and multifaceted character.

Through a series of poems in the 1630s, Robert Herrick presented a whimsical and pastoral view of fairy royalty, emphasizing their connection to the natural world. Herrick describes their elaborate attire and delicate diets, blending humor and charm to create an enchanting picture of the fairy court. For example, the king’s garments are made from spider silk and trout-fly wings, and their diet includes fantastical items like seed pearls and moles’ eyes, highlighting the fantastical and light-hearted nature of his portrayal.8

In A Description of the King and Queene of Fayries, we find a song titled “The Fairies Fegaries,” which would become the source material for “The New Fairies: Or, The Fellow-Craft’s Song.”

Come follow, follow me, You Fairie Elves that be: And circle round this greene, Come follow me your Queene. Hand in hand let’s dance around, For this place is Fairy ground.9

This song, sometimes called The Spanish Gypsie, was clearly a popular dance tune. It continued to be published for various patrons throughout the isles for many decades. For example, an anonymous piece titled The Fairy Queene: Her Invitation to Those Elves, That in the Night Doe Sport Themselves was

published for Edward Wright around 1648.10 While originally included as The Spanish Gypsie, later dance books styled after John Playford’s would include the Fairy Queen itself. This serves as evidence that there was a resurgence in the popularity of this tune in the first half of the 18th century.11 The 1726 edition can be seen in Figure 1.

“

The Fairy Queen melody did not remain confined to the dance instructors but found an enduring home in the English theater. This tune was used in several English ballad operas in the early 18th century including The Bay’s Opera13 and The Fashionable Lady, an excerpt from which can be seen in Figure 2.14 This supports the notion that this particular dance tune had not seen a decline in popularity in the hundred or so years since publication. In fact, this supposed resurgence in the tune’s popularity sets the stage for The Fairy Elves to make their way to London via Wales.

The first time "The New Fairies: Or, The Fellow-Craft’s Song" is presented in its entirety is in A Curious Collection of The Most Celebrated Songs in Honour of Masonry, published for Benjamin Creake in collaboration with Benjamin Cole.15 In that publication, the song is indicated, "as sung at the Lodge in Carmarthen South-Wales." This very likely refers to the constitution

8 Robert Herrick, A Description of the King and Queene of Fayries (London, 1635).

9 Herrick.

10 [Anon], “The Fairy Queene. Her Invitation to Those Elves, That in the Night Doe Sport Themselves, of Them a Just Character Here, Decipher’d Is as’t Shall Appeare.,” 1648.

11 John Playford, John Playford’s The English Dancing Master: Or, Plaine and Easie Rules for the Dancing of Country Dances, with the Tune to Each Dance: Reprinted from the 1933 Edition, in Which the Text Was Completely Reset and the Music Transcribed into Modern Notation from the Original 1651 Edition (New York: Dance Horizons, 1976).

12 Scott Pfitzinger, “Fairy Queen,” Playford’s Dancing Master: The Compleat Dance Guide, 2019, https://playforddances.com/dances-2-3/fairy-queen/

13 Gabriel Odingsells, Bays’s Opera. As It Is Acted at the Theatre-Royal, by His Majesty’s Servants. Written by Mr. Odingsells (London: Printed: and sold by J. Roberts, 1730).

14 James Ralph, The Fashionable Lady; or Harlequin’s Opera. In the Manner of a Rehearsal. As It Is Perform’d at the Theatre in Goodman’s-Fields. Written by Mr. Ralph (London: printed for J. Watts, at the Printing-Office in Wild-Court near Lincolns-Inn Fields, 1730).

15 [Anon], A Curious Collection of The Most Celebrated Songs in Honour of Masonry (London: B. Creake and B. Cole, 1731).

of Naggshead and Starr Lodge in Carmarthen, South Wales on the 9th of June in 1726. The pillar officers installed that day were Master, Emanuel Bowen and Wardens, Edward Oakley and Rice Davis. Brother Oakley would soon take this song to London where it would capture the attention of the Masonic world.

Edward Oakley Meets Benjamin Cole

Edward Oakley, initially recorded in 1721, was actively involved in the foundation and operation of Masonic lodges both in Carmarthen and London. By 1724 or 1725, he cofounded the Naggshead and Starr Lodge in Carmarthen and served as its Senior Warden in 1726.16 He later became a prominent member of the Three Compasses Lodge in Silver Street, London, where he served as senior warden in 1725 and as master. On December 31, 1728, Oakley delivered a significant speech outlining the qualifications and duties of Masonic members, emphasizing the importance of spreading architectural knowledge through lectures and books. This speech was published in Benjamin Cole’s edition of The Ancient Constitutions of the Free and Accepted Masons (1728), thus reaching a wide audience.17

Architectural and Educational Contributions

Oakley’s dedication to education is evidenced by his publication of The Magazine of Architecture, Perspective, and Sculpture in 1730, which aimed to simplify architectural principles for practical use. For craftsmen who could not afford the folio, he released a second edition in sixteen fortnightly installments between October 1732 and May 1733.20

It is evident that Oakley had an influence on Benjamin Cole, a surveyor, cartographer, instrument maker, engraver, and bookbinder, whose work intersected with Freemasonry in several impactful ways. One surprising connection between the men seems to be a shared love of song; fraternal music that hides truth in plain sight. Cole would begin publishing parts of the The New Fairies in Masonic manuscripts as early as 172818 with the fully annotated version arriving in print by 1731.19

Oakley and Cole shared a vision for the type of individuals who should join the fraternity: those dedicated to the pursuit of knowledge and improvement. Oakley’s architectural teachings and Cole’s detailed engravings and maps both aimed to elevate the intellectual and practical standards within the fraternity, reflecting the Enlightenment ideals of education and intellectual exchange.

16 Eileen Harris, “Oakley, Edward,” in The Oxford Dictionary of National Biography, ed. H. C. G. Matthew and B. Harrison (Oxford: Oxford University Press, 2004), https://doi.org/10.1093/ref:odnb/20430

17 Harris.

18 [Anon], A Book of the Ancient Constitutions of the Free & Accepted Masons (London: Benjamin Cole, 1728).

Similarly, Cole’s business in Fleet Street, London, became a hub for scientific and artistic activities. His legacy includes numerous instruments preserved in British museums, showcasing his craftsmanship and creativity. Cole’s publications, such as ward maps for William Maitland’s History of London from Its Foundation to the Present Time (1769) and the Map of the City of Westminster (1755), underscore his detailed understanding of London’s geography and his contribution to public knowledge.21

Impact on Freemasonry and Cultural Legacy

The transmission of “The New Fairies: Or, The FellowCraft’s Song” from Carmarthen to London highlights the cultural exchange facilitated by Oakley and Cole. Oakley played a crucial role in bringing this song to London lodges, illustrating the fraternity’s dynamic cultural interactions. Oakley and Cole’s commitment to integrating popular culture with Masonic traditions is evident in their works.

19 [Anon], A Curious Collection of The Most Celebrated Songs in Honour of Masonry.

20 Harris, “Oakley, Edward.”

21 mcpjm, “Benjamin Cole Sr.,” 2023, https://www.findagrave.com/memorial/249083687/benjamin-cole

Continued on next page4

Fig. 1 Fairy Queen from the 1726 3rd Edition of Playford’s Dancing Master12

As Sung at the Lodge in Carmarthen South-Wales”

Fig. 2 The Fashionable Lady

Robert Herrick

A Benjamin Cole architectural engraving

By aligning Masonic practices with widely recognized cultural elements, they not only enriched the fraternity’s rituals but also enhanced its public image. Their efforts reflect the Enlightenment ethos of integrating practical skills with intellectual pursuits, a hallmark of their influence on Freemasonry.

An Analysis of The New Fairies

To engage with the text more closely, it is necessary to examine the ascriptions that Cole made to each reference. To accomplish this in an organized manner, the analysis is presented in Table 1.

STANZA NOTE TEXT ANALYSIS

COME all ye Elves¹ that be, Come follow, follow me,

All ye that Guards have been Without, or serve within: Come sing for joy, thro’ us ’tis found

That all this Lodge is sacred Ground.

Guides too,² that Fairies are, Come five by five prepare, Come buy fresh Oil with Speed, The dying Lamps to feed;

All trimm’d anew in glitt’ring Light,

For welcome Garments must be white.

Come Seraphs³ too, that be Bright Rulers, three by three, Attend on me your Queen, Two Hand-maids led between;

And all around the Healths I name Make you the hallow’d Stones proclaim.

1 The five external Senses and Ideas of the Soul.

This invocation of the senses aligns with the pursuit of knowledge. The phrase “all ye that Guards have been, without, or serve within” reflects the Masonic value of unity, emphasizing that all members, regardless of their role, contribute to the sanctity of the Lodge. The declaration that “all this Lodge is sacred Ground” reinforces the idea that the Masonic meeting place is not merely a physical space but a consecrated environment where spiritual and intellectual pursuits are held in the highest regard.

2The internal Senses, or Faculties of the Soul, viz. Perception, Reflection, Imagination, Attention, and Invention.

These faculties are essential for deeper understanding and enlightenment, aligning with the Masonic emphasis on introspection. The instruction to “Come five by five prepare” highlights the organized and methodical approach to nurturing these internal faculties. The call to “buy fresh Oil with Speed” for the “dying Lamps” symbolizes the need to rejuvenate and maintain the inner light of knowledge and wisdom. White garments are a traditional symbol of purity, indicating that Masons must approach their work with a clear and unblemished mind.

3 The three superior Graces, or Faculties of the Mind; Wisdom, Knowledge, and Skill.

While Sylphs⁴ and Sylvan Loves Of Mountains and of Groves, With Gnomes and spritely Dames Of Fountains and of Flames, The joyful Noise with Hands and Feet Shall echo, and the Noise repeat.⁵†

All we who sing and love, Who live in Springs above, Descend, descend do we, With Masons to be free; Where Springs⁶ of Wine revive each Face,

And Streams of Milk spill all the Place.

4 The seven Influences, both natural and divine, of the Heart, or gradual Successions and Acquirements.

5 Here might be drank the following Health: “All hail the crafty Sisters three! The Dame that blows the Fire, and she That weaves the fine Embroidery; But chief of all, hail Masonry!“

These graces are crucial for the intellectual and spiritual development that is central to Masonic teachings. The “Bright Rulers, three by three,” attending on their queen, signify the organized and hierarchical nature of these faculties. The queen, accompanied by two handmaids, can be seen as a metaphor for the guiding principles or higher truths that direct these faculties. The reference to “Healths I name” and the proclamation of the “hallow’d Stones” highlight the ritualistic aspect of Masonry, where toasts or healths are often part of the ceremonies, and the hallowed stones symbolize the foundational elements of Masonic knowledge and tradition.

Sylphs and Sylvan Loves are nature spirits. The reference to “Mountains and of Groves” and “Fountains and of Flames” evokes the harmony between natural elements and human endeavors, illustrating the interconnectedness of all things in Masonic philosophy. The toast mentions the “crafty sisters three,” namely “the Dame that blows the Fire, and she that weaves the fine Embroidery; but chief of all, hail Masonry!” This further suggests roles associated with nurturing, creation, and craftsmanship, emphasizing the creative and sustaining aspects of Masonic labor.

6 The Liberal Arts and Sciences of Masons. The imagery of wine and milk symbolizes abundance and nourishment. The communal aspect is emphasized here, where the nourishment of knowledge and wisdom is shared among all members, fostering a collective pursuit of enlightenment through “Springs of Wine” and “Streams of Milk” metaphorically represent the Liberal Arts and Sciences, which refresh and sustain the minds of Masons.

Where Cherubs⁷ guard the Door With flaming Sword before, We thro’ the Key-hole creep, And there we deeply peep;

O’er all their Jewels skip and leap, Or trip it tip-toe step by step.

7 The two Keys of Scripture and Nature which belong to the Logos, or Word of Rational Judgment, whereby we distinguish Truth from Falsehood, and Evidence from Darkness.

The stanza depicts the subversive act of sneaking into a guarded space, symbolized by cherubs with flaming swords. In this context, the Lodge represents Eden, and the cherubs, much like the biblical guardians of Eden, protect the sacred and profound knowledge within. The cherubs’ role as protectors underscores the sanctity and importance of the knowledge they guard, mirroring the cherubim who guarded the way back into Eden.

The imagery of creeping through the keyhole and peeping deeply suggests a clandestine approach to reclaiming the lost paradise of wisdom and enlightenment. This act of sneaking in and observing without being noticed reflects a sense of curiosity and a desire to uncover hidden truths, implying that those who are determined and clever enough to find ways to access this knowledge will be rewarded with profound insights.

Or as upon the Green We Fairies turn unseen,

So here we make a Ring⁸, And dance while Masons sing: Around their Crowns we whirl apace,

Nor yet one single Hair misplace.

Or when from thence we jump All down with silent Thump⁹, None hear our Feet rebound Round, round the Table, round, Nor see us while we nimbly pass Thrice round the Rhim of ev’ry Glass.

Hence Satyrs¹⁰, hence, be gone, Foul Vesture ye have on;

No naked Nymphs here be, Each Five and sacred Three, With Virgins and with Graces join In sacred Songs the Feast divine.

Two Stones¹¹ of Chrystal clear Our squared Cloth shall bear; Five Loaves of Oaken Mast Shall be our firm Repast; Five Acorn Cups of Pearly Dew Shall serve to pledge each Health anew.¹²†

If any Crums¹³ withal Do from their Table fall,

With greedy Mirth we eat, No Honey is so sweet; And when they drop it from the Thumb, We catch each Supernaculum.

The Tongues¹⁴ of Nightingals, The Eyes¹⁵ of Unctuous Snails, The Serpent’s¹⁶ Brain, with Blood Of Doves¹⁷, is charming Food; But Brains¹⁸ of Worms, and Marrow o’ Mice

Are foolish, and of filthy Price.

8 Alluding to the Revolutions of our Thoughts, or Rumination. The fairies’ unseen dance symbolizes the invisible yet profound influence of reflective thought and contemplation within the Masonic tradition.

9 Alluding to the Secrecies of our Thoughts and Obedience of our Wills.

The repetition of movement around the table and glass symbolizes the cyclical nature of Masonic rituals. The act of moving “round, round the Table, round” and “Thrice round the Rhim of ev’ry Glass,” is reminiscent of certain aspects of the Masonic ritual.

10 Such Ideas as are impurely dressed, or too open and familiar. This calls for the removal of impure and inappropriate thoughts or behaviors, represented by the Satyrs. The focus on purity and sacredness emphasizes the importance of maintaining high moral and ethical standards in Masonic practices. The Virgins and Graces symbolize the virtues that should accompany Masonic work, ensuring that the work remains divine and sacred.

11 Alluding to the Foundations whereon this sacred Ode is laid.

12 Here might be drank this Health: To all true Housewives and their Bearns, To every Damsel that has Charms, But chiefly those in Masons Arms.

The “Two Stones of Chrystal clear” likely refer to foundational principles or elements that are crucial to the Masonic tradition and the creation of the world as with Jacob and his vision.

The health acknowledges the support and contribution of women to the Masonic cause, highlighting the interconnectedness of Masonic and domestic life.

13 The Lessons, etc. given in this Lodge. Even the smallest crumbs of wisdom are considered precious and sweet, symbolizing the value placed on Masonic knowledge.

The act of catching the supernaculum (the last drop) emphasizes the thoroughness and dedication to absorbing all available knowledge.

14 The Oratory of Teachers.

15 The Curiosity of Enquirers.

16 The Understanding of the Crafty.

17 The Spirit of the Innocent.

18 The Blind and Covetous. The stanza contrasts the valuable qualities of enlightened teaching, curiosity, understanding, and innocence with the negative attributes of blindness and covetousness. It emphasizes the importance of seeking higher wisdom and rejecting base desires. The imagery of charming food versus filthy price highlights the distinction between virtuous and corrupt pursuits.

Table 1 Stanza Analysis of The New Fairies (1731)

STANZA NOTE TEXT ANALYSIS

Whilst we enchant all Ears With Musick¹⁹ of the Spheres, No Grasshopper²⁰ nor Fly Serves for our Minstrelsy; Such Locusts leave, and all such Lies To Belzebub, the Prince²¹ of Flies.

Grace said, while all a-while In Songs the Time beguile; Or pleasant Healths, or at The Table sit and chat;

Then, Female-like²², on Tea’s we feast, As we first taught²³ it in the East.

Of Grass²⁴ the tender Tops²⁵ Infus’d in Dewy Drops,

19 The Harmony of the several Degrees of Life, Soul, and Mind.

20 No Busy-Bodies nor Ramblers.

21 The Author of Maggots, Chimera’s, etc.

22 The Learning of Lectures, and Explanation of Secrets.

23 Alluding to the natural Light of the Chinese.

Music extols the harmonious and refined nature of Masonic teachings, rejecting the distractions and lies associated with trivial or deceitful pursuits. It promotes the pursuit of spiritual and intellectual harmony over mundane concerns. The reference to Belzebub, the prince of flies, symbolizes the rejection of base and corrupt influences in favor of higher Masonic ideals.

Grace reflects on the tradition of learning and sharing knowledge through lectures and discussions. The reference to tea suggests a ritualistic and cultural exchange of wisdom, possibly hinting at the broader influence of Eastern philosophies on Masonic practices. This is reflective of the idea that light comes from the East.

24 Or rather the first Restorer of Masonry, who fed on the Tops of wild Herbs and wild Honey.

25 The newer Terms of Art and Science derived from Nature.

With Chrystal²⁷ Bags of Bees Make us delicious Tea’s; So sweet, and fragrant of the Flow’r²⁸,

None taste the Bitter nor the Sow’r.

27 The secret Collections and Digestions of us the Lovers in Masonry.

28 Beautiful Moral of it, such that either its Religion or Law displeases none

The tops of the grass symbolize the latest developments in the arts and sciences, which are essential for the continuous growth and evolution of Masonic thought. These new terms and concepts are derived from careful observation and study of nature, reflecting the Masonic value of learning from the natural world.

This stanza celebrates the delicate balance of knowledge and nature. The imagery of grass tops and crystal bags of bees symbolizes the refined and pure knowledge that Masons strive for. The absence of bitterness or sourness signifies the harmonious and beneficial nature of true Masonic wisdom.

The “Chrystal Bags of Bees” creating delicious teas represent the process of collecting and refining knowledge. Bees, known for their industrious nature and ability to transform nectar into honey, symbolize the meticulous work of Masons in gathering and digesting wisdom. The crystal bags suggest purity and clarity, indicating that this knowledge is both precious and refined.

The resulting teas indicate that the knowledge and wisdom gained are not only beneficial but also delightful and uplifting. This sweetness and fragrance symbolize the positive impact of Masonic teachings on the individual and the community.

Meanwhile, the House²⁹ new swept, And from Uncleanness kept; If all Things shine with Grace, And nothing’s out of Place, Then do we praise the Household³⁰ Maid, And four-fold³¹ surely she’s repaid.

29 Alluding that the whole Economy being reformed and purified, ought to be kept in Decency and Order.

30 The Memory.

31 For every Idea points out four several Ways, viz. To Things Celestial and Aerial, Terrestrial and Human.

Here is the importance of maintaining purity and order within the Lodge, symbolized by the well-kept house. The praise for the household maid (memory) and the four-fold repayment suggest that a well-maintained and orderly mind reaps manifold benefits, pointing to various realms of understanding.

Then in the Dead³⁶ of Night, With Goblins³⁷ we affright; Or lead some into Pools³⁸, Or steal³⁹ away the Tools;

Or else we pinch⁴⁰ both Arms and Thighs, Till some one hears, or us espies.

Thus of true Masonry, Tho’ (p) Females⁴¹ we are free, Made free by us all are, Tho’ none us see nor hear, When in (q) the Morning⁴² Signs are seen Where we (r) the Eve⁴³ before have been.

36 The Times of Ignorance.

37 Enthusiasms or Superstitions.

38 Libertinisms or Abominations.

39 Deprive the Mind, etc., of its proper Testimonies, Emblems.

40 Alluding to the Arts whereby Masons awake Men’s Minds.

41 As external Forms begetting our Ideas, may be metaphorically styled Males; so the Faculties interconceiving them, may be as elegantly styled Females.

42 The Age of Reformation.

43 The Age of Accomplishments.

Observe the dangers and consequences of ignorance, superstition, and moral laxity. These negative influences can lead individuals astray, symbolized by goblins, pools, and stolen tools. The act of pinching to awaken suggests the Masonic duty to rouse members from ignorance and guide them back to the path of knowledge and virtue.

But if the House be foul, With Hammer³², Axe, or Tool; If Wardens fall asleep, Or Fellows drink too deep, If Smoke³³ perchance or Flames³⁴ arise,

Or if the Lodge untiled³⁵ lies,

32 Low, vulgar, and litigious Notions.

33 Discoveries.

34 Disputations.

35 Unveiled. Avoid the negative consequences of neglecting Masonic duties and principles. The use of vulgar or litigious notions, inattentive wardens, and excessive drinking can lead to internal strife and expose the Lodge’s secrets.

Maintaining vigilance and discipline is crucial for preserving the sanctity and harmony of the Masonic community.

Yet what we hear and see In Lodges where we be,

Not (s) Force⁴⁴ nor offer’d Gold Can Masons’ Truths unfold; Besides, the Craft we love, not gain, And Secrets why should we profane?⁴⁵†

44 Alluding that sublime Truths are not obtained any other-wise than by a right Study, and an Endeavour to find out the real Sense, which being always veil’d, are holy therefore and sacred, such as are all general Truths.

45 Here likewise may be drank this Health: May therefore Bounty, Faith, and Love The Lodges lasting Cement prove; While dark Confusion shame ’em all Who dare her Freedom to enthral.

We first taught Masons School, To walk by Square⁴⁶ (t) and (u) Rule⁴⁷, On Level⁴⁸ (w) just to act, And work all (x) upright⁴⁹ Fact; To live in (y) Compass⁵⁰ by our Due, And keep our Hearts for ever (z) true⁵¹.

That when the World’s at (a) Rest⁵², And snoring in her Nest; When (b) Sun⁵³ has long been set, And (c) Stars⁵⁴ no Rays beget; When (d) Moon⁵⁵ her horned Glory hides, Their (e) lighted⁵⁶ Tapers are our Guides.

46 The Justice of our Actions.

47 The Rule of Law.

48 With Regard to our Equals.

49 With Regard to our Superiors.

50 Within our proper Stations.

51 To every Master.

52 Returned to a State of Illiterature and Inactivity.

53 The Light of the Gospel, i.e., of Reason and of Judgment.

54 Both Priests and Philosophers.

55 Scripture, which, according to the Learning of the Times, increases or diminishes alternately in the Glory of her Writers.

56 The Perfect Patterns of Free Masonry.

“Thus of true Masonry, Tho’ Females we are free” uses metaphorical language to distinguish between external forms and internal faculties. The footnote explains that while external forms (which generate ideas) may be metaphorically called males, the faculties that conceive and nurture these ideas may be elegantly styled as females. This duality emphasizes the importance of both creation and nurturing in the Masonic tradition.

“When in the Morning Signs are seen Where we the Eve before have been” contrasts the Age of Reformation (Morning) with the Age of Accomplishments (Eve). The Age of Reformation represents the dawn of new ideas and the beginning of enlightenment, while the Age of Accomplishments signifies the culmination and realization of these ideas. This line suggests that the progress and achievements of Masonry are built on the foundations laid by previous generations.

This stanza asserts that Masonic truths cannot be uncovered through force or bribery, but only through diligent study and genuine pursuit of understanding. The love for the Craft, rather than material gain, is paramount. The secrets of Masonry are sacred and should not be profaned, reflecting the high ethical standards upheld by Masons.

This stanza encapsulates the core Masonic principles of justice, equality, law, and moral integrity. The use of square, rule, level, uprightness, and compass symbolize the ethical framework within which Masons operate.

The commitment to keeping hearts true emphasizes the internalization of these principles and alludes to Adam’s creation in Masonic tradition

“That when the World’s at Rest, And snoring in her Nest” suggests a state of ignorance or unawareness, akin to being asleep. This imagery evokes Jacob’s dream (Genesis 28:12), where Jacob, while asleep, dreams of a ladder reaching to heaven with angels ascending and descending. It signifies that divine activities and truths are continually unfolding, even when humans are not consciously aware of them.

The phrase “When Sun has long been set” represents the absence of the illuminating light of reason and judgment, much like the shadows in the cave that obscure the true forms.

“And Stars no Rays beget" emphasizes the failure of traditional sources of wisdom, such as priests and philosophers, to illuminate these hidden truths.

“When Moon her horned Glory hides” alludes to the fluctuating reverence for sacred texts (Scripture). The moon, representing these texts, often waxes and wanes in its influence and clarity.

“Their lighted Tapers are our Guides” underscores the role of Masonic teachings as the steady and enduring source of light that guides seekers toward truth.

STANZA NOTE TEXT ANALYSIS

In sum, “The New Fairies: Or The Fellow-Craft’s Song" is a rich tapestry of symbolic language and imagery that explores profound themes central to the Masonic tradition. The song invites mythical beings—elves, fairies, seraphs, sylphs, gnomes, and cherubs—to participate in a celebration of Masonic values, each representing different aspects of nature, wisdom, and divine guidance.

CONCLUSION

The exploration of “The New Fairies: Or, The Fellow-Craft’s Song" reveals a rich tapestry of literary, cultural, and Masonic themes that intersect in profound ways combining mythical teachings from English literature, folklore, and Masonic traditions. Shakespeare’s portrayal of

fairies, Herrick’s whimsical depictions, and the song’s Masonic context all converge to create a narrative that bridges cultural and historical contexts. The use of fairy motifs as a vehicle for esoteric teachings underscores the song’s deeper significance beyond its apparent whimsy.

The epigraph from Alexander Pope, “Science in gay attractive Fable lies, And veil’d, the more invites the Lover’s Eyes,” sets the tone for the song’s analysis. Pope suggests that profound truths (science) can be hidden within charming and playful stories (fables), making them more alluring to those who seek deeper understanding. This mirrors the way “The New Fairies” uses whimsical fairy motifs to encode esoteric teachings, inviting Masonic initiates to uncover hidden wisdom. Pope’s words underscore the idea that the beauty and allure of the song lie in its ability to veil deeper meanings, making the search for knowledge both an intellectual and a pleasurable pursuit.

By examining how esoteric teachings were veiled in popular motifs, we gain a deeper understanding of the historical and cultural currents that shaped early Grand Lodge Masonry. The fairy motifs’ transformation and enduring presence in modern culture also illustrate the lasting impact of these early traditions on contemporary society. These connections allow us a fuller understanding of the intricate tapestry of history, culture, and tradition that continues to influence Freemasonry today.

BIBLIOGRAPHY

[Anon]. A Book of the Ancient Constitutions of the Free & Accepted Masons. London: Benjamin Cole, 1728.

. A Curious Collection of The Most Celebrated Songs in Honour of Masonry. London: B. Creake and B. Cole, 1731.

. “The Fairy Queene. Her Invitation to Those Elves, That in the Night Doe Sport Themselves, of Them a Just Character Here, Decipher’d Is as’t Shall Appeare.,” 1648.

Gibson, Marion, and Jo Ann Esra. Shakespeare’s Demonology: A Dictionary. 2nd ed.

Bloomsbury Publishing Plc, 2017. https://doi.org/10.5040/9781472500403.

Harris, Eileen. “Oakley, Edward.” In The Oxford Dictionary of National Biography, edited by H. C. G. Matthew and B. Harrison. Oxford: Oxford University Press, 2004. https://doi.org/10.1093/ref:odnb/20430.

Herrick, Robert. A Description of the King and Queene of Fayries. London, 1635. mcpjm. “Benjamin Cole Sr.,” 2023. https://www.findagrave.com/memorial/249083687/benjamin-cole.

Neely, Carol Thomas. Distracted Subjects: Madness and Gender in Shakespeare and Early Modern Culture. 1st edition. Ithaca: Cornell University Press, 2004.

Odingsells, Gabriel. Bays’s Opera. As It Is Acted at the Theatre-Royal, by His Majesty’s Servants. Written by Mr. Odingsells. London: Printed: and sold by J. Roberts, 1730.

Pfitzinger, Scott. “Fairy Queen.” Playford’s Dancing Master: The Compleat Dance Guide, 2019. https://playforddances.com/dances-2-3/fairy-queen/.

Playford, John. John Playford’s The English Dancing Master: Or, Plaine and Easie Rules for the Dancing of Country Dances, with the Tune to Each Dance : Reprinted from the 1933 Edition, in Which the Text Was Completely Reset and the Music Transcribed into Modern Notation from the Original 1651 Edition. New York: Dance Horizons, 1976.

Ralph, James. The Fashionable Lady; or Harlequin’s Opera. In the Manner of a Rehearsal. As It Is Perform’d at the Theatre in Goodman’s-Fields. Written by Mr. Ralph London: printed for J. Watts, at the Printing-Office in Wild-Court near Lincolns-Inn Fields, 1730.

Sidgwick, Frank. The Sources and Analogues of “A Midsummer-Night’s Dream.” New York: Duffield & Company, 1908. http://www.gutenberg.org/ebooks/15001. 

Membership2024Banquet

FRIDAY, DECEMBER 13

J.W. MARRIOTT HOTEL - WASHINGTON, D.C.

The Annual Banquet of the Grand Lodge, FAAM of the District of Columbia will be held at the J.W. Marriott Hotel in downtown Washington, DC (1331 Pennsylvania Avenue Northwest) on Friday, December 13th

Social hour with cocktails begins at 7:00 p.m. and dinner is at 8:00 p.m.

Dress for the evening is black-tie

Scan Code to Register

Alexander Pope by Michael Dahl (1727)

THE GRAND LODGE OF WASHINGTON, D.C.

THE VOICE OF FREEMASONRY

Grand Lodge, F.A.A.M. of D.C.

5428 MacArthur Blvd., NW

Washington, D.C. 20016-2524

GRAND LODGE OF FREE AND ACCEPTED MASONS OF THE DISTRICT OF COLUMBIA

Jacob M. Bressman, Grand Master RWB Adam J. Goldman, Grand Secretary