dly Apathy Michael R. Poll
The Journal
have ently I ank while d that it enough ged when ounted next day, the floor severed at the n to the hospital the doctors gave grene had set that if he had not would have died. if he had waited arm, it would on would have nothing then man’s life was took action, but
all read or heard stories of individuals who have taken drastic steps to save their own lives read of a man who was doing some repair work on his water heater. He needed to reach fa lying on his back. While working in that position, his arm became wedged in the tank and was impossible to remove it. He screamed for help, but was alone in the house and no one outside to hear his cries. The man had spent several days trapped with his arm hopelessly he noticed a disturbing smell coming from inside the tank and around his arm. The man la that instinct must have taken over. He managed to reach a saw and began to cut off his arm several family members – concerned at not being able to reach him – found him unconsci in a pool of blood, h elbow. The man wa where he recovered him a sobering repo into his arm, and he removed it when he The doctors also no any longer to remov have been too late. spread through his b would have saved h saved not just becau when he took action
ined Masonry in number of my Masons, I he philosophy or that I knew was nization. It took “good” meant. philosophy of ng is becoming the rule today. join Masonry philosophy. They and exciting y arrive at the awareness of a al and enlightened to share in and nization. But, they always find
the mid-’70s. While family members ha knew next to nothin history of Freemaso that it was a “good” my joining to find o Such ignorance of Freemasonry prior more of the excepti Many of the young already know much have read the popul books on Freemaso door of the Lodge w wonderful, mysterio group of seekers. T be a part of such an sadly, this is not exa when they join.
Of The Masonic Society
numbers of demits, NPD, and participation are growing at an alarm The new reports paint a dismal pictu new members are coming fast, and etimes in very good numbers, but we seem to be having trouble keeping them. So, why is this happening and Issue what 17 do we do?
t seems to be happening is the young men come to Freemasonry with an idea of what it should be and find that it is something v rent. Many come with the hopes of finding enlightening discussions, intellectual programs designed to lift us to new heights and arn more of ourselves and our world. Yet, sometimes all they find is “good ole boys” seeking to add another title, gain a bit more
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Summer 2012
12
OF THE
MASONIC SOCIETY
The World’s Freemasonry by Thomas W. Jackson
WWW.THEMASONICSOCIETY.COM
ISSN 2155-4145
Editor in Chief Christopher L. Hodapp Phone: 317-842-1103 editor@themasonicsociety.com
17
Introducing “The Widow’s Son” Cigar by Michael Nemeth
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Editorial Committee Jay Hochberg - Submissions Editor Kenneth W. Davis - Assistant Editor
A Selection of Masonic Acrostic Poetry by Stephen M. Osborn
Submit articles by email to: articles@themasonicsociety.com
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Officers John R. Cline, President James R. Dillman, 1st Vice President John Palmer - 2nd Vice president Nathan C. Brindle, Secretary/Treasurer Christopher L. Hodapp, Editor-in-Chief
These guidelines apply to the reuse of articles, figures, charts and photos in the Journal of The Masonic Society. Authors need NOT contact the Journal to obtain rights to reuse their own material. They are automatically granted permission to do the following: Reuse the article in print collections of their own writing; Present a work orally in its entirety; Use an article in a thesis and/or dissertation; Reuse a figure, photo and/or table in future commercial and noncommercial works; Post a copy of the article electronically. Please note that Authors must include the following citation when using material that appeared in the Journal: “This article was originally published in The Journal of The Masonic Society. Author(s). Title. Journal Name. Year; Issue:pp-pp. © the Journal of The Masonic Society.” Apart from Author’s use, no material appearing in the Journal of The Masonic Society may be reprinted or electronically distributed without the written permission of the Editor. Published quarterly by The Masonic Society Inc. 1427 W. 86th Street, Suite 248, Indianapolis IN 46260-2103. Full membership for Master Masons in good standing of a lodge chartered by a grand lodge that is a member of the Conference of Grand Masters of Masons of North America (CGMMNA), or recognized by a CGMMNA member grand lodge. (includes Prince Hall Grand Lodges recognized by their counterpart CGMMNA state Grand Lodge): $39/ yr., ($49 outside US/Canada). Subscription for nonmembers: $39/yr., ($49 outside US/Canada). POSTMASTER: Send address changes to The Journal of The Masonic Society, 1427 W. 86th Street, Suite 248, Indianapolis IN 46260-2103 © 2012 by The Masonic Society, Inc. All rights reserved. The MS circle and quill logo, and the name “The Masonic Society” are trademarks of The Masonic Society, Inc. and all rights are reserved.
Issue 17
FEATURES
THE JOURNAL
Directors Ronald Blaisdell Kenneth W. Davis Andrew Hammer Jay Hochberg James W. Hogg Mark Tabbert
Why Hiram? by Leon Zeldis
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The Masonic Conservators by Thomas L. Winter
28 The Philadelphia Masonic Temple Photos by Michael Stein
SECTIONS 4 President’s Message 6 News of the Society 7 Conferences, Speeches,
36 Symposia & Gatherings
8 Masonic News 35 From the Editor This issue’s cover is entitled “Raising Light” by artist Juan Sepulveda. His work aims to inspire the viewer to see things from a different perspective, whether it is through symbolism or optical illusion, the work of the artist reflects his passion for knowledge and creativity. “The message contained in my art is either a reflection of my personal life experiences or lessons I have received from others, but the purpose is always the same; to contribute to the never-ending cycle of inspiration”. He was born on the island of Puerto Rico, where he was exposed to art from an early age, because his mother was an artist. His father, a respected businessman, has always encouraged his entrepreneurial spirit. This support led Juan to move to the United States in pursuit of a career in the arts. Juan has been living in Florida since 1999, where he makes a living as a professional artist. SUMMER 2012 • 3
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PRESIDENT’S MESSAGE
Our Semi-Annual Meeting by John R. “Bo” Cline, FMS
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he Masonic Society conducts two regular First Circle gatherings each year, which are accessible to all TMS members and their guests. These gatherings include The Masonic Society Annual Meeting that is held during the Allied Masonic Degrees “Masonic Week” in February and our Semi-Annual Meeting held mid-year at various locations around the US and Canada. On July 28 of this year, our Semi-Annual Meeting was held in Philadelphia, Pennsylvania. I felt a bit of a guilty pleasure by the selection of this location, as it allowed me to visit the Grand Lodge of Pennsylvania Temple, which has long been on my Masonic “bucket list”. This Norman cathedral-like structure at One North Broad Street, across from the Philadelphia city hall, was built by Pennsylvania Masons over a span of five years and completed in 1873. The interior architecture was started 14 years later and took 15 years to complete. The Moorish grilllike features in the Oriental Hall was inspired by the Alhambra (Spanish palace and fortress), and the seven different lodge rooms within the Temple capture the seven “ideal” architectures, which include Renaissance, Ionic, Oriental, Corinthian, Gothic, Egyptian, and Norman. The grand staircase is lined with stately paintings of former Masonic Grand Masters and the hallways are lined with many painted wood sculptures by William Rush, considered the father of American sculpture. In addition to touring the Philadelphia Temple, we had the pleasure of conducting our conference and banquet in the historic Union League, a private social club built in 1862, during the Civil War to promote loyalty to the Union and the policies of Abraham Lincoln. The 2012 TMS semi-annual meeting was sponsored by our Pennsylvania 2nd Circle, which is chaired by Brother George Haynes , with the assistance of 2nd Circle members Austin Hodge and Kyle Ferguson. The features of this year’s event included a tour of the Pennsylvania Temple, library, and museum; a seminar with speakers from New York and New Jersey, and an evening banquet with after dinner speaker. As I noted, the visit to the Grand Lodge Temple was an experience I have looked forward to for a long time. Our tour began in the museum where we viewed several artifacts dating to the formation of the Grand Lodge. Glenys Waldman, Grand Lodge librarian, pulled several early texts out of the stacks for us to view, including an original 1723 copy of Anderson’s Constitutions. Our tour, led by Brother Seamus Stimpson, wound through most of the rooms of the Temple, where the art, architecture, and history of each were discussed. I owe debt 4 • SUMMER 2012
of gratitude to RW Edward O. Weisser (PGM) who assisted in coordinating our extended tour and complemented a lot of the information provided with anecdotes of his own. After lunch at the Temple, we settled in at the Union League where we were regaled by a series of papers presented by members of the New Jersey Lodge of Research and Education and the director of the Robert R. Livingston Library of the Grand Lodge of New York. I wish to thank Brother Jay Hochberg for arranging this delightful series of presentations. Topics discussed during this seminar included: • The Chancellor Robert R. Livingston Masonic Library of the Grand Lodge of New York – Thomas Savini, director of the Livingston Library • The Original Ahiman Rezon, presented – Ben Hoff, Past Master, New Jersey Lodge of Research and Education, No. 1786 • Redemption at Gettysburg: A Study in Masonic Duty – Howard Kanowitz, New Jersey Lodge of Research and Education, No. 1786 • Parallax, Transits and Geometry – Ray Thorne, Worshipful Master, New Jersey Lodge of Research and Education, No. 1786 Our semi-annual gathering concluded with a banquet the same evening, at the Union League and an after dinner presentation by RW Thomas W. Jackson, Executive Secretary of the World Conference of Regular Grand Lodges. Brother Jackson discussed the diversity of Masonry that he has experienced over many years traveling throughout the world. I wish to express my thanks to RW Grand Master Jay Smith, the TMS Pennsylvania and New Jersey 2nd Circles, the New Jersey Lodge of Research and Education, the Union League of Philadelphia, and the Grand Lodge of Pennsylvania Masonic Temple for their gracious hospitality and assistance over the course of our meeting. Please join the officers and members of The Masonic Society for our Annual Meeting during Masonic Week in Herndon, VA on Friday, February 8, 2013.
THE JOURNAL OF THE MASONIC SOCIETY
News of the Society The Quarry Project: Masonic Conference on Research and Preservation 9/29/2013 by Ron Blaisdell, FMS The resurgent interest in Freemasonry sparked by movies, books, cable television, the internet, and a generation of young men who recognize the value of fraternalism has created waves both within and without the Masonic community. Even the hallowed halls of academia have taken notice as colleges and universities have begun to offer classes that examine Freemasonry’s rich history, philosophy, and influence on our society. Noted academics not associated with the fraternity write and lecture on the topic. The imaginary veil that cloaked Freemasonry for centuries has been lifted and the mysteries of the order have been laid bare for all to see. The result has been both a blessing and a curse. Misconceptions about Freemasonry still abound and are propagated via every possible means, a fair share of them from sources with otherwise sterling reputations. On the positive side, new Masonic periodicals dedicated to serious Masonic research have emerged and some of the more venerable publications have committed themselves to publishing more educational material. Rumblings are being heard from Masonic lodges of research that have been idle for years. There is, undeniably, both a need and a market for accurate and well documented information. In addition, many of our Masonic libraries and museums find themselves sorely in need of assistance with displaying, cataloging, archiving, and preserving their collections. The Masonic Society and the Masonic Library and Museum Association have joined forces to establish The Quarry Project. Phase one of this endeavor will be the Conference on Masonic Research and Preservation to be held in the George Washington Masonic Memorial in Alexandria, VA on September 26-29, 2013. The conference is open to anyone interested in Masonic research and preservation, but will be specifically targeted toward two groups: (i) members of Masonic lodges of research as well as authors, writers, and researchers, both published and aspiring, and (ii) Masonic librarians and museum curators. The conference will draw from both the Masonic and academic communities to provide detailed instruction on Masonic research and the editing of the results. In addition, the recommendations of a committee created to establish a set of voluntary standards for future Masonic research, writing, and editing will be introduced. Professional librarians, museum curators, and experts on display and preservation will provide practical instruction and advice on maintaining and improving Masonic historical repositories. Multiple concurrent presentations will be offered on all three days. A few success stories that will enthuse and inspire you will be mixed in along the way. The story of Freemasonry is a fascinating one that deserves to be honestly communicated on the world stage in a clear, concise, and consistent manner. It is up to those who tell that story to maintain the highest possible standards so that, as we are taught, “the honor, glory, and reputation of the institution might be firmly established and the world at large convinced of its good effects.” The Quarry Project aspires to assist in establishing and maintaining those standards. We are soliciting support from Grand Lodges, Lodges of Research, and the various Masonic Research Societies to help promote interest in this endeavor and encourage participation. Additionally, we are seeking patronage from those wishing to assist in making this quality event affordable to all who wish to attend. All contributions will be duly noted in The Quarry Project program. For more information on sponsorship levels and lodge promotions, please contact us at: info@thequarryproject.com .
SUMMER 2012• 5
THE JOURNAL OF THE MASONIC SOCIETY
News of the Society ith great pride and appreciation, The Masonic Society welcomes the following brethren as our esteemed new members from April 1st through June 30th, 2011. Corey Applewhite Ryan C. Bastin Col Sammie Dean Bracken William Lee Brook William Michael Bryant Jerry D Buchner James V. Cady Gale F. Campbell John F Carter David Victor Cassesa Naneen Christopher Andrew Comley Steven F. Cords Lawrence B Crenshaw Martin Stewart Culpepper
Donald E. Curtis Jeremy L Dabbert Donald Scott Dayton Antoine D de Carne David Michael Doss Patrick Lee Doyle Paul D Erickson Charles Francis Jr. Joseph S Fuller Donald L. Gockley Justo L. Gonzalez-Trapaga, MD Robert J Gore III Norman R. Greene III Scott Grigoreas
Adam Gross Kyle B Haraldsen Brian Hills Michael J Horton Franklin Arthur Loveless Thomas W. McCoy Jr. Ian Colby McGregor Trevor W McKeown Abraham S Metz Rev. Timothy Mohon David Moore Joseph W. Norris Stephen D Pidgeon James C Richardson III Randy D Roberts
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on’t forget to check our calendar and announcements page on the Masonic Society website at www.themasonicsociety. com. And please remember to submit your events to the link found on the website so we can continue to keep the Masonic world up to date with what’s happening in your neck of the woods.
Mason Webster Russell Marty Schuj Aaron D Scott James C. Sims Jorge Luis Sosa Jon L. Vickery, M.D. James Waite Matthew D Welch David Worel David Scott Yarber
October 15, 1988 and she survives. He was a Past Master of the Bedford Masonic Lodge F&AM #14 where he was a member for over 20 years and an officer of the Bedford York Rite. J.B. was a founding member of The Masonic Society. RIP.
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he Journal is very much in need of your articles, news, announcements, photos and more. Please submit them as a Word document to: articles@themasonicsociety.com. When formatting and footnoting, please note that we prefer the Chicago Manual of Style. •
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rother James B. (J.B.) Willoughby, 49, of Bedford, Indiana passed away on Saturday, March 10, 2012 following a short illness. Born February 8, 1963 in San Mateo, CA, he was the son of James F. and Sandy (Linneman) Willoughby. He married Brenda Callahan on
6 • SUMMER 2012
Renew your membership now online at www.themasonicsociety.com
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Conferences, Speeches, Symposia & Gatherings November 5, 2012 Quatuor Coronati Lodge Education Initiative London, UGLE Grand Lodge Building, Committee Room C. Yasha Beresiner; “The Essence of Research” by Dr James Campbell; “Guidelines and Directives to Students” by Dr Trevor Stewart TO REGISTER: Contact Secretary Gordon Davie gdavie@ lansdale.demon.co.uk T: 0208 460 2975 November 22-25, 2012 XII World Conference of Masonic Grand Lodges Chennai, India “The role of Freemasonry in universal peacekeeping.” http://grandfestival2012.com January 7, 2013 Quatuor Coronati Lodge Education Initiative London, United Grand Lodge of England Grand Lodge Building, Great Queen St., Committee Room C. “Selecting a Subject” by Prof Roger Burt; “Presentation of a Written Paper” by Dr John Wade; “Presentation of a Verbal Paper” by Robert Cooper TO REGISTER: Contact Secretary Gordon Davie gdavie@lansdale.demon.co.uk T: 0208 460 2975 January 12, 2013 Dwight L. Smith Lodge of Research, U.D. Indiana’s Lodge of Research will meet at Indiana Freemasons’ Hall, 525 N. Meridian St., Indianapolis, Indiana, at 2:00 PM Eastern time. For more information see http:// indianalodgeofresearch.com or contact Bill Sassman, P.M., Secretary, at billsassman@ me.com January 26, 2013 Boynton Lodge Esoteric Research Group, Boynton Beach, FL The Boynton Lodge Esoteric Research Group presents Worshipful Cliff Porter, PM of Enlightenment Lodge 198, Colorado Springs, CO. Location: Boynton Lodge No. 236 F&AM, Boynton Beach, FL If you have any questions or would like additional information, please contact Scott Schwartzberg at: sschwartzberg@comcast. net or 561-414-5023
April 12-14, 2013 Midwest Conference for Masonic Education Mankato, MN No contact information provided May 24-26, 2013 International Conference on the History of Freemasonry Edinburgh, Scotland. http://ichfonline.org June 30-4, 2013 Imperial Shrine Session Indianapolis, Indiana No contact information provided July 19-20, 2013 Rocky Mountain Masonic Conference The 2013 RMMC will be hosted by the Grand Lodge of Montana, at the Great Northern Hotel, Helena, MT. No contact information provided August 16-18, 2013 4th Masonic Restoration Foundation Symposium Manchester, New Hampshire, hosted by Phoenix Lodge No contact information provided September 26-29, 2013 The Quarry Project Conference on Masonic Research and Preservation to be held at the George Washington Masonic Memorial in Alexandria, VA on September 26-29, 2013. The conference is open to anyone interested in Masonic research and preservation, but will be specifically targeted toward two groups: members of Masonic lodges of research as well as authors, writers, and researchers, both published and aspiring, and Masonic librarians and museum curators. http:// www.masoniclibraries.org/quarryproject.php
February 6-9, 2013 2013 Masonic Week Hyatt Hotel, Reston, Virginia http://yorkrite.com/ MasonicWeek/ February 17-19, 2013 2013 Conference of Grand Masters of Masons in North America Hyatt Crown Center Hotel, Kansas City, MO No contact information provided March 16, 2013 Dwight L. Smith Lodge of Research, U.D. Indiana’s Lodge of Research will meet at Indiana Freemasons’ Hall, 525 N. Meridian St., Indianapolis, Indiana, at 1:00 PM Eastern time. Refreshments will follow the meeting. For more information see http:// indianalodgeofresearch.com or contact Bill Sassman, P.M., Secretary, at billsassman@ me.com March 18, 2013 Quatuor Coronati Lodge Education Initiative London, United Grand Lodge of England Grand Lodge Building, Great Queen St., Library and Museum. “Welcome” by Diane Clements; “Behind the Headlines: Masonic Newspapers and other Library resources” by Martin Cherry; “Veiled in allegory but illustrated by objects: studying freemasonry using Museum collections” by Mark Dennis; “Inside the Archive” by Susan Snell TO REGISTER: Contact Secretary Gordon Davie gdavie@lansdale. demon.co.uk T: 0208 460 2975
Please send notices of your event to Jay Hochberg at articles@themasonicsociety.com
SUMMER 2012 • 7
THE JOURNAL OF THE MASONIC SOCIETY
Masonic News
T
he Scottish Rite SJ webathon in May raised $400,000 as part of its capitol campaign. The first of its kind program was hosted by Illus. Norm Crosby and featured Masonic authors Brent Morris and Art de Hoyos, along with celebrities like Dan Brown, paying tribute to Freemasonry with entertainment and education, all to keep the House of the temple as one of the greatest Masonic landmarks in the world. • The Grand Lodge of Indiana F&AM has joined the growing list in May of grand lodges allowing work to be done on the EA or FC degree, at the Master’s discretion. • Derek J. Robson, Grand Master of New South Wales & Australian Capitol Territory (NSW & ACT) Australia, has issued an edict essentially outlawing esotericism. GRAND MASTER’S EDICT ANNOUNCED AT THE GRAND COMMUNICATION 13th JUNE, 2012 On 12 May 2010 the Board of Management passed a resolution stating the principles governing esoteric research. These principles are central to the practice of Regular Freemasonry. In order that there be no doubt that they bind every brother and Lodge in this jurisdiction I have decided to make them the subject of a Grand Master’s edict. At my request the Board of Management has rescinded its resolution so that it may be substituted with the following edict which takes effect immediately. 1. Authorised, official Masonic Education and Instruction is only ‘Regular’ when applied to Free and Accepted or Speculative Masonry (Regular Freemasonry). 2. Because of the widely divergent interpretations which can be placed upon it, I am concerned about the unqualified use of the word “esoteric”, or any of its derivatives or extensions, within Regular Freemasonry. Such use needs to be avoided as it has been and can be misconstrued to the detriment of the Craft. 3. I encourage all Masons to make daily progress in the acquisition of Masonic knowledge. Speculation and discussion within the Landmarks of the Order are to be commended.
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4. Within Regular Freemasonry, interpretive discussion and exposition concern only the progressive acquisition of Masonic knowledge towards an understanding of the secrets and mysteries of the Craft, promoting the brotherhood of man under the fatherhood of God. To avoid any misapprehension, such regular discussion and exposition shall be described as “speculative” and the term “esoteric” shall not be applied. 5. Regular Freemasonry does not permit within it any form of esotericism which encompasses or tends towards – occultism, sorcery, alchemy, astrology, profane mysticism, transcendentalism, supernaturalism, druidism, rosicrucianism, satanism or any concept or movement related to any of these. The presentation, endorsement and/or promotion of such subjects in any Lodge holding under the UGL of NSW and ACT whether the Lodge be open, adjourned, at refreshment or closed or at any connected or associated Lodge function should be deemed irregular and is strictly forbidden. 6. Any breach of this Edict constitutes serious unmasonic conduct and shall be treated accordingly. 7. The Grand Master from time to time may grant dispensations to permit the presentation of papers on esotericism which would otherwiseconstitute a breach of this edict. A dispensation may be granted on such terms and conditions as the Grand Master may impose. An application for a dispensation must be made to the Grand Master in writing through the Grand Secretary. Normally it will only be granted if the proposed paper is a genuine and proper piece of masonic research. DEREK J ROBSON AM GRAND MASTER New South Wales & Australian Capitol Territory (NSW & ACT) Australia • George Washington’s inscribed copy of the United States Constitution was sold at auction in June, and and fetched over $3 million. The hardcover ‘First Acts of Congress,’ a personalized copy from 1789, came with penciled notes made by America’s first president next to parts including controlling the Army and Navy and having the power to write treaties. Mr Washington also wrote ‘President’ in his calligraphic cursive on the brand-new Constitution, which will be auctioned in New York on June 22. •
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Masonic News A fire has gutted the Grand Lodge of Mexico’s building in Mexico City in June. From the WRadio.com website (loosely translated from Spanish via Google): Mexico-Experts in the Capital are working to determine the causes of the fire in the Grand Lodge of Mexico located on Sadi Carnot Street in the San Rafael district. The fire gutted the second level, and according to the first reports of the fire fighters may have been due to a short circuit, however experts will identify and confirm the real causes of the accident. Fire fighters worked for 40 minutes, and two of them were treated for smoke inhalation. The street was cordoned off by the Civil Protection, until removal of debris from the place where the fire occurred was completed. The fire wiped out many books and paintings from the seventeenth century, and objects of historical value, say members of the Lodge.
in Abingdon Lodge No. 48, Abingdon, Virginia. He joined the Scottish Rite Valley of Los Angeles in 1964, received the KCCH in 1979, was coroneted a 33° Inspector General Honorary in 1983, and received the Grand Cross of the Court of Honour in 1991. • Every October, the members of Amelia Lodge No. 47 perform a Master Mason Outdoor degree at Fort Clinch State Park, in honor of George W. Call, first Worshipful Master of Amelia Lodge No. 47, F&AM 1859-1862. The degree is performed at Ft Clinch , Fernandina Beach, Florida with a ‘Civil War’ atmosphere. All Master Masons are welcome to attend this degree this year on October 20, 2012. There will be a dinner prior to the degree at Amelia Lodge, 1101 South 14th Street, Fernandina Beach. The dinner will start at 3 pm, for a donation of $10.00. •
• Dean Barr, Most Worshipful Grand Master of the State of Michigan and Alan Madsen Imperial Potentate of Shriners International met in July. The Grand Master has agreed to lift the edict over Michigan Shriners immediately. • Illustrious Brother Ernest Borgnine 33° passed to the celestial lodge on July 8th at the age of 95. From ABC News: Ernest Borgnine, the beefy screen star known for blustery, often villainous roles, but who won the best-actor Oscar for playing against type as a lovesick butcher in “Marty” in 1955, died Sunday. He was 95. His longtime spokesman, Harry Flynn, told The Associated Press that Borgnine died of renal failure at Cedars-Sinai Medical Center with his wife and children at his side. Brother Borgnine was a member of Hollywood Lodge No. 355, and a 33rd° Scottish Rite Mason in the Southern Masonic Jurisdiction. In 2000, he received his 50-year pin as a Freemason
The 3rd Annual Tri-Jurisdictional Outdoor Lodge rotated between Alberta, Saskatchewan and Montana, will be held on Sept 28-29, in Moose Jaw, Saskatchewan. • Many Brethren do not realize that there are differences in the Masonic Ritual from state to state. It’s always interesting to see how a degree is done in another jurisdiction. Oklahoma Masons are going to have that chance. On October 19, 20, and 21, teams from New Mexico and South Carolina will travel to the Guthrie, OK Scottish Rite Temple along with brethren from those states. They will perform the Entered Apprentice and Fellow Craft Degrees, each according to their own ritual. Then the Oklahoma Masonic Indian Degree Team will perform the Master Mason Degree. • In a July 20th blog entry, L’Express reporter Francois Koch reported that François Stifani, Grand Master of the Grande Loge Nationale Française, will not be seeking a second term as Grand Master. The embattled Stifani has been at the center of a SUMMER 2012 • 9
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Masonic News turmoil over the last two years that has resulted in thousands of members demitting or being suspended, along with his own actions that have caused most of the recognized Masonic world to yank recognition of the GLNF. • The Missouri Lodge of Research has officially launched its new website at http://www.molor.org. The Missouri Masonic license plate fees officially go to support the Lodge of Research. Membership is a paltry $20 and includes a bonus book every year. The 2012 Truman Lecturer will be Clifton Truman Daniel, author, lecturer and grandson of Most Worshipful brother Harry S Truman. The lecture will be September 25th at the Holiday Inn Executive center in Columbia, MO, • The Scottish Rite Southern Jurisdiction’s Supreme Council headquarters, the House of the Temple in Washington, D.C. was vandalized in August. The little creeps pelted one of the iconic sphinxes in front of the building with pink paint. The House of the Temple plays a starring role in Dan Brown’s novel The Lost Symbol. • Quatuor Coronati Lodge in London announces a new education initiative, with three programs and a lineup of top Masonic scholars. All seminars will take place at Freemasons Hall in Great Queen Street. Featured speakers will include Yasha Beresiner, Dr James Campbell, Dr Trevor Stewart, Prof Roger Burt, Dr John Wade, Robert L. D. Cooper, Diane Clements, Martin Cherry, Mark Dennis, Susan Snell, and Mark Dennis. • At a Tribunal in Billings, MT in August, four Past Grand Masters removed the sitting Grand Master, Tom Duffy. The following came from a trial observer in Montana:
10 • SUMMER 2012
“Our code provides that a Grand Master must be tried for abuse of power, or unmasonic conduct if at least 5 sitting Worshipful Masters file charges with the Junior Past Grand Master. A week after our Grand Lodge Elections and Installation Grand Master Duffy appeared at the Grand Lodge Office and informed the Grand Secretary that he was removing him from office immediately. There was an announcement sent out (on orders from the Grand Master.) and after reviewing the code, and within a week of the event, 9 Sitting Worshipful Masters filed five charges of Abuse of power and unmasonic conduct with the Junior Past Grand Master. As required by code the JPGM assembled a Tribunal of himself and 4 other Past Grand Masters, served notice to the Grand Master and set the date for the trial. The trial was held on August 10th, and each side was allowed unlimited time to present their arguments. The arguments and closings actually took just over 2 hours. The Tribunal deliberated for about a half an hour and returned a verdict of guilty on all five charges. The code is specific. If found guilty of any of the charges, the only penalty is removal from office. The Grand Master was removed from office immediately. The entire trial was recorded by a certified court recorder, and transcripts will be released at some point.” • A 12-year-old has been convicted for the fire that burned the Masonic Temple in Crescent City (California) to the ground. Because it’s a juvenile the person responsible’s name cannot be released. The conviction is for felony arson. • The Grand Master of the clandestine Universal Grand Lodge of Ancient York Masons was shot and killed Saturday, August 4th outside of the McKibbon Masonic Lodge in northwest Detroit. According to Fox News, Grand Master Jerry Sears, 56, was gunned down on the sidewalk of the lodge as preparations were underway for their national grand lodge meeting. Police are searching for the gunman. According to the Phylaxis Society, they are also known as Mt. Olive Grand Lodge Ancient York Masons. Regardless of affiliation, it is a terrible tragedy. RIP.
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he scene amidst which C
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SOCIETY
The World’s Freemasonry by Thomas W. Jackson
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y brothers, it is a great privilege and pleasure for me to be able to address the Masonic Society. I look at the membership of this organization as being part of the more intellectually elite or at least more intellectually interested in the future of the craft than the average Freemason. Although I am a founding fellow of the Society, I am not a dedicated researcher, I normally only research for papers that I am writing. Nor do I consider myself as being an historian. I have been introduced as both along with being a Masonic scholar and a Masonic philosopher but in reality, I am just a little country boy who has been given the privilege of knowing and associating with those who are. I have, however, been a member of the Masonic fraternity for 50 years, 20 of those years as Grand Secretary two additional years as Grand Secretary for foreign affairs and am now serving my 14th year as Executive Secretary of the World Conference of Masonic Grand Lodges. There has been only a period of three months in my 50 years that I did not sit in an office of at least one Masonic body. I have spoken in over 30 countries on the subject of Freemasonry, have appeared on numerous television and radio programs and participated in a number of press interviews. The 21 years that I have been writing book reviews for the Scottish Rite has resulted in an ongoing examination of our craft. I have been afforded the great opportunity and privilege of being able to travel over much of the world simply as a Freemason and to observe Freemasonry as it exists today. I therefore look at myself as a student of contemporary Freemasonry. I want to make it clear, however, that I do not speak for any Grand Lodge or any Masonic body. I tell you this not to inflate my significance, for I well know that no matter how important that I may think I am to this world, a year after I am dead, the world will ask; Tom who? I tell you this to qualify why I speak to you today on the subject of World Freemasonry. Freemasonry is growing at a more rapid rate than perhaps any time in our history. There have been 24 new grand lodges consecrated since the beginning of this century and there are others that will be consecrated in the 12 • SUMMER 2012
not too distant future. The craft is emerging in Eastern Europe in countries that have either never had it or in countries in which it is been repressed for decades. In Africa with the general exception of the existence of Provincial or District Lodges or Grand Lodges, Freemasonry is establishing roots in relatively untouched environments. What this can mean to the world is immeasurable. In many stable societies, however, the potential influence of Freemasonry has become less than what it once was. This is simply a matter of fact due to those societies having evolved to a level of stability where future evolutionary change will be limited or at least slowed in its development. This does not mean that the need for the philosophical purpose of the craft has in any way become lessened but its ongoing influence will be more subtle than in the past. There can never be a time, no matter how long this world may exist, that Freemasonry’s philosophy would not be applicable to any society. It simply means that the need for dramatic societal change is no longer paramount in these environments. In addition, a change in leadership style has reduced our philosophical influence in some areas of the world and made us less visible in society. But where Freemasonry is now arising there exists the fertile fields to be cultivated by those dedicated to a society in need of the gentle guidance of our craft. Freemasonry has impacted the evolution of civil society for several hundred years. It has changed significantly, the course of civilization. It has influenced the development of some of the greatest men who have ever lived and there-in lies our purpose beyond any other, to continue to contribute to the development of great men. These great men will then influence the ongoing evolution of civil society. Make no doubt about it, my brothers, were it not for Freemasonry this world would be a vastly different place. I firmly believe that Freemasonry on the continent of Africa has probably the greatest potential to impact its peoples, to contribute to the evolution of its societies and probably to alter the future of this world beyond any other. It has the opportunity to show to the world what a philosophy like ours can contribute to mankind.
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It also, however, is perhaps going to meet some of the greatest challenges that it has ever experienced. For it must deal with not only what might be one of the greatest diversities of societies, cultures and religious beliefs located on one continent, but must also deal with the pressures which will be impressed by outside influences. But my brothers, the philosophy of Freemasonry has always and must always transcend the variances with which it will be confronted in the environment in which it exists. Because of the universality of its purpose coupled with the constancy of its zeal, it has risen above those restrictive barriers that have hindered societal evolution for several hundred years. The very fact that it continues to thrive throughout the free world is un-debatable evidence that its purpose is universal and undying. For most of our existence, even though there was that “Mystic Tie” binding us together in a universal
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however, must understand ourselves and our goals. I have traveled extensively throughout the world for the past two decades simply for the purpose of Freemasonry and have been afforded the opportunity that few have, to study our present-day craft and its methodologies of operation. I have been granted the privilege of meeting with some great men and in developing some of the greatest friendships that one could ever wish for. In doing so, I have observed the universality of the philosophical purpose of our craft regardless of where it operates in the world. This I refer to as its structural philosophy. I also, however, have become very cognizant of the differences that exist in the operational philosophies of Freemasonry. Where the structural philosophies are an integral, inherent and unchangeable character of the craft, the operational philosophies seem to be more driven by the characteristic of the environment in which it must operate.
f it is the intent of Freemasonry to remain a driving intellectual force in the evolution of civil society, if we wish for future historians to acknowledge our contributions in the developing world for the betterment of mankind, if we want to continue toward our goal of taking good men and making them better, then whatever style we choose must lead us on a pathway to that end.”
brotherhood, there was a great tendency toward a provincial attitude of our Grand Lodges. We operated in a form of hierarchal isolationism. Today, however, modern technology has driven us to become a more visible organization, forcing us away from our isolationism and causing us to be more exposed and subject to more external examination. What were once regarded as Masonic “secrets” can today be found by any computer or in any public library. This, however, in no way decreases our capacity of exerting our philosophical influence on society. What it does mean, however, is that we must face reality, confront the complexities it brings with it and adapt to using the technologies to further our goals which in turn must contribute to the betterment of mankind. We first,
These operational variances are worthy of note, especially in areas where Freemasonry is in a developmental stage. From my studies and observations I have concluded that the personality of Freemasonry in different parts of the world is driven and shaped by the environment in which it exists. This is true historically in most jurisdictions. The only exception that I have found was in early Russian Freemasonry where the craft tended to shape the society rather than the society shaping it. Based upon these operational variations I have been attempting to categorize the Freemasonry in different parts of the world in what I refer to as styles of the craft. Thus far, I have distinguished, at least for me, five distinctive styles but I am sure that others, perhaps less distinctive, may exist or evolve into being. Please keep in mind that SUMMER 2012• 13
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these styles are my creation and there could be those who disagree with me. When looking at Western European Freemasonry we find that it retains more of the basic philosophical and intellectual qualities that characterized Freemasonry from its inception. This would be an expected natural phenomenon since its survival from the beginning has been dependent upon this style. External as well as internal pressures, although excessive at times and variable in their origins dictated an intellectual elitism dominated by secrecy for its very survival. Thus, I have classified Western European Freemasonry as a Philosophical style. The Freemasonry of the British Isles is closely related to the philosophical style of continental Europe. However, these Grand Lodges retained much more of the social atmosphere of their early beginnings and I therefore place it into what I refer to as a social style of Freemasonry. When Freemasonry migrated into the South and Central American countries it retained much of the Philosophical style that characterizes Western Europe. It did however change over the years by adopting a more idealistic attitude of what it can accomplish than is to be found anywhere else in the world. The external pressures of society with which it was confronted stimulated the creation of a uniqueness in its Freemasonry that I refer to as a Sociological Style. It is perhaps more driven by the society in which it exists than anywhere else in the world. Initially, I had included Mexican Freemasonry in a Sociological Style. However, it did not seem to fit comfortably in this category. It has more of a tendency toward a political activism and although I have many friends in Mexican Freemasonry, I frankly find it difficult to understand. For want of a more definitive term, I refer to Mexican Freemasonry as a Political Style of the craft. North American Freemasonry has diverged further away from its roots than any Freemasonry in the world. Much of the intellectual elitism that contributed heavily to the creation of what might arguably be referred to as the most influential organization ever conceived by the mind of man has been sacrificed in a pursuit of a static equality with a support of charitable objectives. If any external force is influencing Freemasonry today in America it’s our buy-in of political correctness. Therefore I categorize the Freemasonry in North America as a Charitable Style. Before I go farther let me clarify what I mean by elitism as it impacts Freemasonry and intellectual elitism as it has impacted Freemasonry. My brothers, there is a tendency today for many to frown upon elitism. I have found myself at odds with some North American leadership by the use of this term. And yet, the day that we said that 14 • SUMMER 2012
our goal was to take GOOD men and make them better, we became elitist and there is nothing wrong with that form of elitism. In addition, one of the greatest reasons we became the major influential organization that we have, is because we attracted some of the greatest minds that ever lived and that, my brothers, is intellectual elitism. Subtract that factor from the equation and we are not what we are nor could we have been what we were. Present day Eastern European Freemasonry has not been in existence long enough to show whether it will retain the philosophical style of its Western European creators. A different mind set seems to exist in these countries as a result of fascist and communist suppression that might stimulate it to evolve into something distinctive as a result of the different societal pressure where it exists. Although I have spent some time in the Far East, India and the Philippines as well as in Africa, I have not discerned a specific style which differentiates and defines it. In these locations, as a result of operating as Provincial or district Grand Lodges or lodges for a prolonged period of time, there has been a tendency to take on the characteristic of the mother Grand Lodge but we should expect a modification If it is the intent of Freemasonry to remain a driving intellectual force in the evolution of civil society, if we wish for future historians to acknowledge our contributions in the developing world for the betterment of mankind, if we want to continue toward our goal of taking good men and making them better, then whatever style we choose must lead us on a pathway to that end. Upon examining the different styles that I have presented to you we can measure degrees of success in World Freemasonry. The Philosophical Style has been in existence for the longest period of time and has paved the way in almost every other environment. Therefore differences in style have all evolved from it. It has certainly stood the test of time and has impacted the world in general, probably more than any other. It was this style that became an integral part of the cornerstone of the Enlightenment and it was the Enlightenment that served as a pathway out of the ignorance of the dark ages. The Sociological Style found in Central and South America has not deviated extensively from it. The infusion of the idealism has not in any way harmed the craft’s potential in the society in which it lives. I am not convinced, however, that it could thrive as well in other parts of the world. The strength of this Freemasonry is a result of the continuing struggle to operate within its environment. I have great respect for both the Philosophical and the
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Sociological styles of the craft. As I have indicated earlier, I do not really understand Mexican Freemasonry but I do have a fear that it places itself in jeopardy by coming close to violating a basic Masonic protocol. Keep this in mind my brothers. We do not fear Freemasons becoming involved in political activity but we must never permit Freemasonry to become involved. I look at Canadian Freemasonry although part of North America as a modified version of both the Philosophical and Charitable styles. They retain more of the Philosophical style from their origin but have been greatly influenced by the Charitable. Freemasonry in the United States, however, is purely a Charitable Style today. Interestingly, the change into this style took place over the last 30 to 50 years. It began its life as a philosophical style as brought over by the early settlers from the British Isles and the European continent. There can be no doubt that its impact on the creation of the United States of America was extraordinary. The intellectual stimulus of the Enlightenment played a vital role in the idealistic structuring of this country and more than a few of the enlightened thinkers who played a role in this structuring were Freemasons. But my brothers, it has changed. As a result of never having to face the great challenges to be a Freemason that most of the world has faced, it has not only failed to become stronger, but as a result of complacency, it has become weaker and has now evolved into apathy. Much of the present-day leadership lack the vision of our forefathers who structured our great society. Today our goal is not to change society but simply to become visible to society. We were an organization, respected beyond any other in America and one whose members were responsible for structuring a society that has been emulated by many others. Freemasonry for the past 30 years in the United States has concentrated the vast amount of its energies on recruiting membership and raising money to give away to charities. We have become one of the greatest charitable organizations in the world at the sacrifice of our intellectual integrity and influence in society. We are trying to buy back, through charitable programs, that which we lost through ignorance. The result is the membership has declined over 60% and we have lost most of our influence and prestige in society. This does not mean that charity has no place in Freemasonry. Indeed, charity has been a core value of the craft from its beginning but this charity started as support of its brothers, wives, children and widows. Now, however,
it has become THE core value in North America with a face almost of a public charity. Dr. E. Scott Ryan in his book The Theology of Crime and the Paradox of Freedom observed; “The wonderful work of Masonic charity is by no means synonymous with the wonderment of Masonic spirituality-and that’s a shame, when one considers how many fine charities there are and how few fine spiritualities there are”. How correct he is. Numbers of members and financial wealth is not a visible sign of success in Freemasonry. The United States had both and now is rapidly losing both. So in studying the styles of Freemasonry we must not become blinded by the number of members nor by the magnificence of structures. Freemasonry changed this world not by rolling over it with large numbers or by buying its influence. Freemasonry changed the world by improving good men one at a time. In reviewing the history of World Freemasonry it doesn’t take long to realize that it had its detractors and enemies almost from the beginning of its existence. Among those who became its greatest enemies were political leaders and leaders of religious institutions. Upon discovering the motivation for what caused this enmity in such different entities, you will find that they are the same. Both have a desire to control the bodies and minds of those under their dominion. Almost universally, dictatorial and despotic governments and religious leaders have opposed the craft but it is significant that there is no religion that opposes Freemasonry, only religious leaders oppose it. The major objection that they indicate is that we accept membership from all monotheistic believers while requiring only a belief in a Supreme Being. Even though this opposition from both groups continues to exist today, Freemasonry has never been destroyed by the forces of either. It has been suppressed at times, driven underground and even forced to cease operation in some areas but it has risen like a phoenix from the ashes when the tyranny was destroyed. Looking at the condition of Freemasonry on a world level today in general, and disregarding the Anglican speaking jurisdictions, we find a thriving organization continuing to exert influence in the evolving society. There does seem to be greater problems in some Anglican Speaking Grand Lodges especially in number loss. Perhaps it has been a willingness in these Grand Lodges to lower standards and to adopt a more charitable style of the craft that has resulted in the decline and loss of influence in society. This is unquestionably true in North America. I have been greatly impressed almost everywhere SUMMER 2012 • 15
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I travel, not only with the quality of the men I have found comprising the craft but also in the positions of influence that they hold in their societies. Now, however, Freemasonry is being confronted with challenges unlike any that we have faced in the past and will require a continuing re-examination of our methods of operation. The greatest enemies threatening us today lies not in the leadership of governments or religious institutions although some remain enemies of the craft. Our greatest enemy today is ourselves. The three greatest challenges that I see confronting Freemasonry today are expansion of Irregular Freemasonry development of modern technology and ignorance of our membership. Of course, Irregular Freemasonry is nothing new in the Masonic world. It has been around almost as long as has Regular Freemasonry and it has never been a major obstacle to us. The concern regarding it today is the rapidity of its growth and expansion and the tendency to become more organized than it has in the past. What was once a quiescent separate style of Freemasonry is now developing into a competitive threat to mainstream and Regular Freemasonry. It also is appearing in jurisdictions that have been occupied by Regular Freemasonry for years. It has become a major obstacle in stabilizing Freemasonry in Eastern Europe and is making its appearance felt in northwest Africa. This is an issue that we cannot choose to ignore because it presents a different face of the craft to society, one not bound by the protocols that define the Freemasonry we know. What is of an even greater concern and is something totally new to our noble craft is the impact that is being felt via the use of the World Wide Web. The Internet has created a new atmosphere that is causing considerable problems for us and is one that is not going to go away or one that we can eliminate. Grand Lodges today are being bypassed by ignorant Freemasons, and ignorant Freemasons constitute the vast majority of our membership. Please note that I said ignorant, not stupid although today from what I read on the net, I am not sure anymore. I never cease to be amazed at how much misinformation is placed on the web by some of our members who become impressed with what they think they know. I now spend a considerable amount of time responding to brothers who have become “instant experts” on the craft. It is amazing how one can have all the answers without ever hearing the questions. The lack of Masonic knowledge by our own membership is one of the greatest threats to our survival. For an institution that impresses upon its membership the need for the acquisition of 16 • SUMMER 2012
knowledge, the Internet reveals a considerable dearth of success on our part. It reminds me of a quotation I once read; “let he who does not know, shut up and learn”. In addition to the damage that is being caused by our own membership on the web, whose voice because they are Freemasons, is accepted as fact by the non-Mason as well as our own members, is caused by those who would destroy us. Our enemies have found fertile ground on the web to dissipate their vitriolic hate of our fraternity. This we cannot contain any more than we could contain it in the past but we must understand that it is there and educate our membership concerning it. We have been fortunate to have carried our isolationist attitude into almost the present day. But, my brothers, like it or not it is over. This modern technology along with present-day leadership attitude is removing that choice from us. One of our glaring weaknesses as leaders today has been our inability to see the big picture of the craft. We have a tendency to lose sight of the great accomplishments for which Freemasonry has been known, and concentrate our efforts on issues not paramount to our existence and of little consequence to society. This is not a viable option. We simply cannot afford to fail to understand the diverse impacts that we have created and continue to create on human society. For 300 years our past brothers worked to develop an unparalleled organization whose philosophical purpose could easily be used as a template for world peace and there has probably been no time in our existence that the influence of that philosophy was anymore needed in the world than it is today. It has been a great honor for me to be here with you today. As we acknowledge and recognize our place in the world as Freemasons we must also acknowledge and recognize our responsibility to the world as Freemasons. Our brothers of the past have done their job exceedingly well. They have placed it in the forefront as an elite organization, one respected highly for its contribution in developing world society. It is now up to us to continue to build upon what they established. The very least we must do as Freemasons to contribute to a better world is to live as Freemasons and so mote it ever be. Thomas W. Jackson is a Past Grand Secretary of the Grand Lodge of Pennsylvania and Executive Secretary of the World Conference of Masonic Grand Lodges. This address was given at our Semi-Annual meeting in Philadelphia.
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THE GENTLEMAN MASON
Introducing “The Widow’s Son” Cigar by Michael Nemeth
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he story of The Widow’s Son Cigar begins in our Masonic Lodge, located on the Connecticut border in Feeding Hills, Massachusetts. Many of the brethren here enjoy a good cigar and a few of them are quite knowledgeable about the subject. Although we often meet to enjoy cigars in other locations, Lodge functions remain one of our favorite venues. During a few of these meetings, we had discussed the possibility of creating a cigar just for our Lodge. We mused about placing the Lodge name on a custom cigar band and making it available at our various gatherings, both as a display of Lodge pride as well as a mechanism to raise funds. Initial efforts to launch such a project proved to be problematic, so we began to explore other alternatives. One of the brethren in our Lodge is a member of the family that owns The Connecticut Valley Tobacconist, which is a Cigar and Tobacco Shop located in the Hazardville section of Enfield, Connecticut and frequented by several of our cigar-loving members. The Connecticut Valley Tobacconist produces a unique line of premium cigars named “Battleground,” with each cigar in that line being named after an American Civil War General. This theme corresponds with the history of Hazardville itself, which was the home of The Hazard Powder Company, one of three chief suppliers of gunpowder for the Union forces during the American Civil War. We decided to collaborate with The Connecticut Valley Tobacconist to see if their assistance could help this project become a reality. The original idea we discussed was to use an existing cigar within the “Battleground” product line, which could then have a custom band applied. While discussing which cigar would best meet the needs of the project, a different approach to this endeavor came about. Knowing that several Generals on both sides of the American Civil War battlefield were Freemasons, the notion of using a “Battleground” cigar named after such a General was suggested. The stories of how Freemasonry often bridged the front lines of America’s greatest calamity are legend. What better a cigar to rally around than one which represents some of the strongest historical testaments to our Fraternity? The fact that the brotherhood remained united while the country was divided speaks volumes of the sincerity and dedication to our obligations that we strive to keep alive and at the heart of our connections to this day.
Yet which General would provide the cigar-buying public, as well as Freemasons, with a recognizable and positive reference to our Fraternity? At that time, The Connecticut Valley Tobacconist was also in the process of expanding their “Battleground” product offering and it was proposed that one of the Generals chosen for the new cigars could be such a person. Instead of using an existing General’s band, we now had the opportunity to create a new one which would highlight this figure, as well as give a nod to the Fraternity. Instead of creating a Lodge cigar, we now found ourselves designing a Masonic cigar which would be an excellent way to promote both the “Battleground” cigar line and Freemasonry itself. In searching for a General whose story would reflect the ideals of our Fraternity, we referenced the book entitled The Better Angels of our Nature: Freemasonry in the American Civil War by Michael A. Halleran. In the prologue of that text, we discovered the account of both a General and a Freemason that was historically significant and which immortalized those values. We had found General Lewis Addison Armistead. A little research reveals many myths about Armistead and the events surrounding his fatal wounding at Gettysburg, including stories of a Masonic sign of distress and that of a Masonic bible being given to a Union officer. In truth, the only event from that day which seems to be historically substantiated is Armistead being referred to as “a widow’s son.” Halleran himself gives Armistead that moniker in the prologue of his book and thus, the “Widow’s Son Cigar” was born. We consulted with The Connecticut Valley Tobacconist in designing the cigar band and what would comprise the tobacco blend in the cigar itself. After months of tossing ideas back and forth and waiting for a test product, we at last came to a resolution on both. The cigar will be officially unveiled at a dinner to be held on October 12, 2012 at the Masonic Building, 475 Pine Street, Feeding Hills, MA 01030. There we will introduce the Armistead cigar and give a presentation on his story and the Masonic Friend to Friend Monument at Gettysburg which immortalizes the legendary event that occurred there during “Pickett’s Charge.” Details of the history of this cigar, the launch dinner and future orders can be had through the websites at www.TheWidowsSonCigar.com or www.cvtobacco.com. SUMMER 2012 • 17
POETRY
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A selection of Masonic Acrostic Poetry by Stephen M. Osborn, mms
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any years ago, I became interested in acrostic verse. The first one I attempted was in college, during our study of Nathaniel Hawthorne. I wrote an acrostic verse outlining his literary career. I titled it A Tribute to a Great American Author. Of course, the initial letters spelled out his name. I wrote quite a few for friends on their birthdays, etc., then, as life caught up with me, I set it aside, though I have continued to write poetry in other forms and venues. If you wish to find out more about acrostic verse, Google the term. One site of interest is: http://www.boloji.com/poetry/learningzone/pkz13.htm Ideally, acrostic verse should come as a surprise, with no emphasis on the initial letters. In Medieval and Renaissance times, acrostics were used to hide messages or identify authors. This included, for instance, the initial letter of each paragraph spelling out the message or the author. I do a good deal of writing for and about our beloved fraternity and its concordant bodies, mostly prose, but lately I have been trying to catch the essence in my acrostics. Whether I have succeeded or not is left to the judgment of the reader, but it affords me a great deal of pleasure to compose them. Perhaps this will stimulate others to try their hands at it and perhaps it will have a new renaissance!
At any rate, please enjoy!
First formed in ancient days, Repository of elder wisdom and thought. Elevating Man in many ways, Excelling in Brotherly Love is taught. Many men of great renown Are found in our ancient record So are many who labored unknown, Only living their lives with one accord. Now, ‘tis we who must always strive, Reaching out to keep our world alive, Yearning to see that our Craft does thrive.
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Reaching far back into time and space Ever looking for the golden key, Sought by so many, to open the place Essential to learn, for thee and me, All the secrets of Craft and Universe, Revealed to us, as we dream on; Cherished, recorded in prose and verse. How many have sought, and then passed on, Ever adding their moiety to the store of man? Revealing whatever new spark they can, So those who follow, the fire may fan. Searching through many a dusty, ancient tome, Engaged in his never ending quest, Enlightenment is sought, wherever he may roam. Keeping his ancient vigil as he travels East from West, In every legend he hopes that he will sight New paths he may follow to gain that height Godlike from which his soul may take flight. Meanwhile, he treads his daily course Of duty to God, family, brethren and self, Realizing there is no way that he can force Enlightenment to descend any more than wealth. Like a small stream gently flowing Into more streams, slowly growing, Gnosis is the act of knowing How, in fact, the soul and universe are one. Then illumination! And so the tale is done. Glowing like a distant star, Radiant with wisdom from the East. Always working with and for the Craft, None, from the greatest to the least, Desire aught, but respect from afar. Lodges numbering over three hundred, Our members speaking with one voice, Duty to God, nation, family and self. Guarded and led by those of our choice, Ever praying our fraternity never be sundered. Eastward searching for the Light Shining so faintly in the long night, One must ever sharpen his sight. The keys are scattered far and wide Elusive as the fast ebbing tide Revealed only to those who long abide. Intent the seeker must always be Keeping in trust all that he may see, And illuminating all who would be free.
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Why Hiram? by Leon Zeldis, fms
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n the first Book of Kings, Chapter 7, we read about all the things fashioned for King Solomon’s Temple by Hiram – or Huram – the son a Tyre coppersmith and a widow of the Naphtali tribe. He was an expert metalworker, of this can there be no doubt, because he made, among other things, the two bronze pillars, which he named Jakin and Boaz, with their bowlshaped capitals, networks and pomegranates; also ten stands and basins, and the huge “sea” with the twelve bulls supporting it. Not a word, however, about masonry, stones, architecture, or of commanding other workers. In fact, his only craft, according to this text, was working with metal. On the other hand, in 2 Chronicles, 2:13, the
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A long list follows in the biblical text, with all the details of the building, the wood paneling, the furnishings, curtains of wool 1 and linen, etc. All this is assumed to have been the work of Hiram. Here, again, there is no specific mention of him as being an architect, or even a draftsman, because the King of Tyre specifically wrote that he was able “to execute any design given to him”. That is to say, he could produce something following the drawings made by somebody else. Hiram appears to have been a skilled worker, experienced in many crafts, which is something unusual, for sure, but which does not entitle him to be considered an architect, or to act as supervisor of thousands of laborers, as depicted in our Masonic rituals. In fact, the
n what basis did our Masonic ancestors make of Hiram such an exalted figure? In other words, why Hiram?”
King of Tyre is much more loquacious: “I am sending you Huram-Abi,” he wrote, “a man of great skill, whose mother was from Dan and whose father was from Tyre. He is trained to work with gold and silver, bronze and iron, stone and wood, and with purple and blue and crimson yarn and fine linen. He is experienced in all kinds of engraving and can execute any design given to him. He will work with your craftsmen and with those of my lord, David your father.” (The New International Version translation). After this, it is written that Solomon made a census, and sent 80,000 men to be stone cutters in the hills, with 3,600 foremen over them “to keep the men working”. However, there is no mention of Hiram supervising or managing these foremen.
biblical narrative does not provide any support for the role assigned to Hiram Abi in Freemasonry’s Hiramic legend. So the question comes up, on what basis did our Masonic ancestors make of Hiram such an exalted figure? In other words, why Hiram? If we look for Hiram in the earliest Masonic documents, we cannot find him in the well-known Edinburgh Register House MS (1696), or the Chetwode Crawley MS (1700) or even in the recently-discovered Airlie MS of 1705.2 We find him mentioned for the first time in the Dumfries Nº 4 Manuscript, dated around 1710. However, the reference appearing there is simply a reminder of what is written in the Bible, without any additional information, and not a hint of the legends associated with him, such as the murder by three ruffians, SUMMER 2012 • 19
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the manner of raising the body from the grave, and the search for and punishment of the criminals. Moreover, this is a surprisingly recent document, anteceding the foundation of the Premier Grand Lodge by a mere seven years. In the first part of James Anderson’s book of Constitutions of the Free-Masons, of 1723, which presents a mythical history starting with Adam, Hiram Abhi or Abif is already called “the most accomplished Mason upon Earth” and awarded the title “Prince of Architects”. No scriptural support is claimed for these appellations, as indeed there is none. Furthermore, Anderson continues his more or less chronological narrative without providing any hint of what would later be known as the Hiramic legend. The rest of the book, as well, gives us no information on this subject. In Anderson’s second edition, of 1738, Hiram is now called “The most accomplished Designer and Operator upon Earth”, and furthermore, he also becomes Deputy Grand Master in the absence of Grand Master Solomon, and if Solomon was present, then Hiram became “Grand Warden, or principal Surveyor and Master of Work”. After this, we now find the first mention of Hiram’s death, although without specifying the manner of his demise: “It [the Temple] was finished in the short Space of 7 Years and 6 Months, to the Amazement of all the World; when the Cape-Stone was celebrated by the Fraternity with great Joy. But their Joy was soon interrupted by the sudden Death of their dear Master HIRAM ABBIF, whom they decently interr’d in the Lodge near the Temple according to antient Usage.” Calling Hiram’s death, “sudden”, hints at some unusual cause. No details are provided, however, and we must wait another two years, to the 1740 publication of Samuel Prichard’s Masonry Dissected, to find the first description of the Third, or Master’s Degree, with explicit details on the way how Hiram was murdered by the three Ruffians. The description is familiar to all later Masons, so there is no need to repeat it here. An interesting detail, which was changed in later versions of the legend, is the name of the weapons used to kill Hiram. Here they are the Setting Maul, Setting Tool and Setting Beetle, all three forms of a heavy hammer. This proves that the legend had been elaborated into the present form within a very short time. Some earlier form may have been in existence, perhaps only in oral form, and we have a hint in that direction by the version that introduces Noah in the place of Hiram, presented in the Graham MS of 1726. This is how Harry Carr paraphrases the pertinent passage: 20 • SUMMER 2012
“… at the end of the lengthy catechism, we come to a collection of legends concerning biblical characters, each story having a high Masonic interest. The first of these tells how three brothers went to their father’s grave ‘to seek the veritable secret which this famieous preacher had’. They had already agreed that ‘if they did not find the very thing itself that the first thing that they found was to be to them as a secret’ not doubting that God would help them for their ‘faith prayer and obedience’. They opened the grave and ‘found the dead body all most consumed away’. It proved impossible to raise it by grips at fingers, wrist and elbow, and they finally raised it with the F.P.O.F., and cried out ‘help o father’. They laid down the body ‘not knowing what to do – as one said there is yet marrow in this bone …” 3 “Here, in 1726, four years before the first appearance of a Hiramic legend, we have a significant part of that story relating to an entirely different person,” writes Carr. In other words, the structure of the legend was in existence, but it was applied to Noah instead of Hiram. Further down in his book, Carr mentions that the Graham MS also includes another legend, this time concerning Bezalel, the craftsman who built the Ark of the Covenant and the Tabernacle, among other things, and in his legend, as well, we find two “princes” who pressure Bezalel to reveal to them his secret knowledge, which he does on condition they do not transmit it to a third party and thus be able to ‘make a trible voice… and practice a part of masonry’. This was the earliest mention of a secret shared by three, a motif developed in the Royal Arch. Let us stop examining the evolution of the third degree legend in all its aspects, which is a subject that has been examined properly by other researchers, 4 but concentrate instead on my initial question. Why Hiram, and not Noah or Bezalel? Here we must turn to another mythological theme: the human sacrifice performed at the start of a construction, intended to give a soul to a sacred building. The Rumanian-French writer Mircea Eliade is perhaps the foremost authority on the subject of myths. In his book The Sacred and the Profane, 5 he indicates that the sacred construction, the Temple, represents not only the center of the world, but it is also the Imago Mundi, the image of the universe. In our Masonic literature, the lodge room is indeed described as extending from zenith to nadir, eat to west, north to south, that is to say, representing the entire
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cosmos. A further connection between human sacrifice and construction can be found i. a. in a paper by Jan N. Bremmer. 6 The multiple instances of construction sacrifices are a symbolic representation of the primordial sacrifice that gave origin to the world, according to many worldwide myths. In another one of his books, The Myth of the Eternal Return, 7 Eliade explains the construction rites as “imitations of the cosmogonic act”. That is, the construction (creation) of the building is a kind of replay of the creation of the cosmos. And he adds that the theory behind these rites is that nothing can be of lasting permanency unless it is animated by a soul, which is provided by the sacrifice. How does this apply to our quest? Simply put, the Jerusalem Temple built by King Solomon was in need of a soul to give it permanence, and this demanded a human sacrifice. The previous sacrificial actors mentioned earlier, Noah and Bezalel, belonged to earlier times, while Hiram Abi was the perfect candidate to play the part of sacrificial victim. He was deeply involved in the construction of the Temple, and the biblical narrative gave no explanation about how, when and why he died. Once the subject was chosen, the other elements of the legend fell into place. Maintaining the focus on numerical symbolism, probably inspired by Cabbalistic considerations, the numbers three, five, seven, twelve, fifteen, appear prominently in the story. Each component of the legendary tale, the tools used to kill the builder, the secret word, the cave where the ruffians hid, the manner of their punishment, how Hiram’s grave was discovered, the manner of raising, each and every one has a symbolic meaning, sometimes clear, at other times not easily discernible. Exploring the symbolism of the Hiramic legend exceeds the boundaries of this paper. What we wanted to determine was the reason for selecting Hiram as the protagonist of the construction sacrifice ritual, and I hope this has been made clear.
1705”, Ars Quatuor Coronatorum, Vol. 117 for the year 2004, published October 2005, p. 82 & foll. 3 Harry Carr, Three Distinct Knocks and Jachin and Boaz, The Masonic Book Club, Bloomington, Illinois, 1981. P. 13. About the substitute word, see: C. Bruce Hunter, “Marrow in the Bone and the Origin of the Master’s Word: An Etymological Problem”, Ars Quatuor Coronatorum, Vol. 113 for 2000, published October 2001. 4 See, for instance, Chapter 2: Evolution of the Ritual, in The Quest for Light by Wallace McLeod, Edited by Tony Pope, Australian & New Zealand Masonic Research Council, Melbourne, 1997. 5 Original title: Das Heilige und das Profane. Von Wesen des Religiösen. I consulted the Spanish translation: Lo Sagrado y lo Profano, Paidos, Barcelona, 1998. 6 “Human Sacrifice: A Brief Introduction”, in: theol.el.doc.ub.rug.nl/FILE/…/human/BremmerHumanSacrifice.pdf. Consulted 8.4.2011. 7 Original title: Le mythe de l’eternel retour. Archetypes et repetitions. Editions Gallimard, 1951.
Endnotes 1 When yarns are mentioned dyed of blue, purple and crimson, they must have been of wool, for linen is very difficult to dye, and in those times it would have been impossible to dye it with purple or crimson. 2 Robert L.D. Cooper and Dr. Lisa Kahler, “A New Masonic Catechism: The Airlie Manuscript of SUMMER 2012 • 21
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HISTORY
The Masonic Conservators by Thomas L. Winter mms
“Those who cannot learn from History are doomed to repeat it”
Georges Santayanna EARLY HISTORY OF FREEMASONRY
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asonic history is replete with interesting facts and events. A little known period of our history concerns the ritual and one brother’s desire to consolidate all American Grand Lodges with a unified ritual of Masonic Work and Lectures. The Brother was Most Worshipful Robert Morris, Past Grand Master of Kentucky and the movement came to be known as the Masonic Conservators. Concerns about Masonic ritual have plagued the fraternity since its inception in 1717. Though the origins of Freemasonry are shrouded in the mists of time, documented facts state that four Masonic Lodges met as one on June 24, 1717 in London to form the first Grand Lodge. Masonic historians suspect that our ritual was passed down from the medieval stone masons. They theorize that early Ritual was developed in Scotland. Nothing was written. Masonic lessons were taught mouth to ear. No unified system of ritual existed in order to instruct newly initiated Brethren in our ancient symbolism and secrets. Lodge meetings and its ritual were very informal. The Lodges met in upper rooms of taverns partaking in food and drink. Masonic lessons were taught using a tracing board drawn on the floor. In 1723, James Anderson wrote the “Book of Constitutions of the Free-Masons”, thus giving to the Fraternity a system of rules for the governance of the Lodge. This work, plus the selection of the Duke of Montagu in 1721 as the Grand Master of the Grand Lodge of England, gave the fledgling organization its legitimacy. Modern Freemasonry owes a great debt to William Preston, an Englishman and Thomas Smith Webb, an American, for the development of present-day Masonic ritual. Along with James Anderson, William Preston (17421818) of Edinburgh, Scotland is considered the Father of modern Masonic ritual. He was raised in 1762 in Lodge #111, a Lodge affiliated with the Ancients and constituted by the Grand Lodge of Scotland. Lodge membership was 22 • SUMMER 2012
comprised of Scottish Sojourners meeting in London, England. Lodge #111 was eventually accepted into the Grand Lodge of England and was named Caledonian #325. After Preston’s election as Worshipful Master, he devoted much time to the research of the origins and teachings of the Masonic Fraternity. He discovered wide variations in Masonic Work, making the ritual almost unrecognizable when visiting another Lodge. After visiting many Lodges and corresponding with the most learned Brethren of his day, Preston wrote his “Illustrations of Freemasonry” which was first published in 1772. This monumental work codified the fragments of old ritual and developed the concept of our present day Three Degrees, the Prestonian lectures and other important symbols.1 Much of our present day ritual is directly attributed to his writings. Thomas Smith Webb (1771-1814) was born in Boston, Massachusetts. It appears that after his education, he moved to New Hampshire and became either a bookbinder or a printer. In 1790, Webb was raised in Rising Star Lodge, Keene, New Hampshire. Soon after joining the Fraternity, he moved to Albany, New York and joined Temple Lodge, becoming its Worshipful Master. In 1797, after reading Preston’s “Illustrations of Freemasonry”, Webb adopted this book for American Lodges and published “Freemason’s Monitor”. 2 Webb authored much of our modern ritual. Large tracts of the ritual in the opening, closing, the interrogatories and prayers were written by him. He wrote the explanations of the symbolism in the Five Orders of Architecture, the Five Human Senses, the Seven Liberal Arts and Sciences and the Emblems in the Master Mason Degree as well as the Charges at the end of each degree. Our Ancient Charges, read at every Worshipful Master’s Installation are his as well.3 Thomas Smith Webb is important to American Free Masons as he adapted Preston’s writings and modified them to fit American conditions. He reduced Anderson’s ritual Work making it manageable for American Free Masons, in order to learn and memorize the work. We owe the tradition of Masonic memorization to Webb. In his later life, he became a Masonic lecturer visiting many Grand Jurisdictions, teaching and preaching this codified ritual.
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In the development of modern American ritual, another name must be mentioned. Jeremy Cross (1783-1861) of Haverhill, New Hampshire joined the Masonic Order in 1808 and shortly thereafter became a pupil of Thomas Smith Webb. After developing a proficiency in Webb’s ritual, he traveled throughout the country teaching it to many Lodges. His best-known work, “The True Masonic Chart or Hieroglyphic Monitor” was published in 1819. The engraved symbols in this chart served as an aid to memorization. Some of the symbols such as “The Broken Column”, “The Beehive” and “The Pot of Incense” were entirely original and are not found in either Preston or Webb’s writings.4
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tive to Washington D. C. “for the purpose of determining a uniform code of Work throughout all Lodges in the United States and to make other lawful regulations for the Interest and security of the Craft”.5 Upon deliberation, it was decided that too few Grand Lodges were in attendance and due to time constraints, committee members were unable to author a uniform ritual. The convention further decided that a request be sent to each Grand Lodge to provide a well versed member to be trained as a Grand Lecturer at the next Convention. The Baltimore Convention of 1843 was an event that would have far-reaching influence in every American Grand Lodge. The Convention’s objectives were two-fold: “1. To produce uniformity of Masonic Work. 2. To recom-
mong the plan’s features were a uniform means of recognition and ceremonies, a school of instruction in every Lodge so that the Lectures and Work were uniformly taught and a corps of Masonic Lecturers.” A UNIFIED GRAND LODGE OF THE UNITED STATES OF AMERICA In the years following the Morgan Affair (1826), many Grand Lodges failed to meet due to a lack of a quorum. Hundreds of Masonic Lodges turned in their charters and thousands of Masons quit the Fraternity. It was during this time that, through death and family persecution, many Lodge ritualists were lost to the Fraternity. Masonic lodges were barely operating. The dark days of American Freemasonry lasted about 10 years. With the Presidential election of Andrew Jackson, a Past Grand Master, Freemasonry reinvented itself and began to grow. In 1839, the Grand Lodge of Alabama adopted a resolution requesting that all Grand Lodges send a representa-
mend such measures as shall tend to the elevation of the Order due to its respect throughout the world at large.”6 A standing committee was appointed for the purpose of developing a ritual for conferring Degrees, Lectures, Lodge Opening and Closing, Funeral Service, and the Ceremonies of Consecration and Installation MOST WORSHIPFUL ROB MORRIS Rob Morris (1818-1888) was initiated into Oxford Lodge #33, Oxford, Mississippi in 1845. Soon after his initiation into the Masonic Fraternity, he began his search to discover the “pure” ritual of Preston/Webb. Immediately following the Morgan Affair, American SUMMER 2012 • 23
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Masonic ritual was in extreme disarray. After Webb died in 1818, Lodge lecturers began to change much in the original lectures and ritual. The Morgan Affair and the resulting dissolution of many Lodges caused a further breakdown of ritual.7 Morris and other learned Masons were deeply concerned with the growth of irregular or uncharted Lodges, the importation of foreign rituals and halting the spread of Masonic ritual peddlers.8 Deciding that something should be done about this situation, Morris took upon himself to contact either personally or via correspondence, “every elderly Mason known to have been bright in his earlier days and had kept up the practice to the present day.”9 He corresponded with more than 50,000 Masons and visited over 2,000 Masonic lodges.10 At the completion of this task, Morris put together, as closely as possible, a series of lectures and rituals that were directly attributed to the Preston/Webb work. Morris deemed his labor completed in 1849. He traveled extensively, lecturing about his findings throughout the nation. Ultimately, in 1858, he was elected Grand Master of the Grand Lodge of Kentucky. Morris’ term as Grand Master ended in 1859. After laboring many years on a pure form of ritual and conversing with a number of like-minded Masons, Morris became convinced that his “pure” ritual was too important to be hidden from sight. From his correspondence and journeys, Morris was well aware of the condition of Masonic ritual in the various Grand Lodges and the desire of Masons for a national standard to be established for Masonic ritual. In 1860, prominent Masons throughout the country were ADVERTISEMENT mailed personal letters from Morris. Inside was printed “Masonically confidential and to be returned within Ten Days of reception to Rob Morris, Chief Conservator”. The letter explained that the Masonic Conservator’s purpose as the “dissemination of the ancient and genuine Lectures as arranged by Preston and taught by Webb.”11 If the recipient responded favorably to this communication, he would receive further information concerning the new plan. The end result would be a standardized series of Masonic lectures and ritual to be used throughout every Grand Lodge in the United States. This organization’s life was limited to five years with the end set for June 24, 1865. This began the period of Masonic history known as The Masonic Conservators. THE MASONIC CONSERVATORS Among the plan’s features were a uniform means of recognition and ceremonies, a school of instruction in every Lodge so that the Lectures and Work were uniformly taught and a corps of Masonic Lecturers. 24 • SUMMER 2012
The organization’s strategy was to have a member of the Conservators in charge of teaching the ritual in every Lodge. This Lodge Conservator could appoint two deputies. Nationally, the Conservators organization would be composed of a Chief Conservator, a Deputy Chief Conservator for every Congressional District and a Vice Chief Conservator appointed for every Grand Lodge. Additionally, every Grand Master, Deputy Grand Master, Senior Grand Warden, Junior Grand Warden, District Deputy Grand Master and Grand Lecturer who joined the organization would become a Deputy Chief Conservator ex officio. In those States where Grand Lodge’s Lectures differed radically from the Preston/Webb version, the Conservators in that jurisdiction would attempt to influence those Grand Lodges to affect the necessary changes so that the ritual would be brought in line with the Conservator Movement. However, no ritual work would be adopted that was in conflict with “the filial affection and duty due to the Grand Lodge or which is opposed to its Constitutional Regulations and the Landmarks of Masonry.”12 Those Lodge Conservators who were selected and expressed a desire to be admitted as a member of the Conservators would received a second letter from Morris detailing the plan. Again, these communications were to be kept strictly confidential. Secrecy was the operative word. The second communication contained seven points. Among the points, the most important parts were: 1. Strictest secrecy would be maintained until the completion of the project. 2. In order to have communication with each other, a journal would be published containing names and addresses of each Conservator, extracts from correspondence, errors in the ritual and lectures in the various Grand Lodge jurisdictions and corrections. 3. To affect complete uniformity among the members, Conservators would give up their preconceived notions of ritual and completely learn this new Work. If a Grand Lodge Officer was constitutionally bound to use another system, the Officer would be expected to submit to his Grand Lodge’s authority. However, the Officer would be expected, at the proper time, to speak out concerning this new system of ritual. With the assistance of the Conservators, the Officer would be expected to secure approval from his Grand Lodge to institute the “pure” system of ritual and lectures. 4. To assist in recognizing other Conservators, a new degree entitled the Conservator’s Degree would be
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conferred only on Conservators. The degree would include the General Principles of the Conservators, the conflicts and triumphs of truth, and the image of the final triumph when the various Grand Lodges accepted this pure form of ritual. 5. At every Grand Lodge Communication, a Vice Chief Conservator would be present to confer The Conservators Degree and rehearse the ritual and lectures in the Grand Lodge, if invited. If not, the Degree would be conferred in private quarters. 6. To adopt a mode of disseminating the ritual and lectures.
“F
suffered vitriolic attacks from all corners of America. His motives were called into question. He was attacked because he was seen to be materially profiting from the organization. However, this accusation was untrue. The cost of printing and mailing the magazine and the cipher left very little money. Additionally, much of the money owed to the Conservators was never collected, as funds coming from members in the Southern states were deemed worthless. Any money remaining was spent on traveling expenses associated with exemplifying the “True Work” at various Grand Lodges. The published cipher of the Conservators was called
rom its very inception, Morris and The Conservators suffered vitriolic attacks from all corners of America.”
7. A fee of $10.00 would be required upon a signature affirming acceptance of these principles.13 Unfortunately, the communication was not kept confidential and from the very beginning, the movement’s progress was severely checked. Morris devised a means of ensuring the complete cooperation of the Conservators membership that would unite them to the ideal of this organization. He wrote an additional obligation and invented a degree. After receiving this obligation, the ceremonies of the Conservator Degree demanded that the candidate select one of ten gates where the new member was theoretically to labor. This gate gave him the clue to his Conservator’s name and the order of his enlistment in the cause. To communicate with the membership, Morris published a magazine, “The Conservator”. The $10.00 fee collected covered mailings and the cost of publishing the magazine and the cipher. The membership was limited to 3,000 members. From its very inception, Morris and The Conservators
Mnemonics. This cipher consisted of a series of numbers and letters arranged in 18 columns and 25 rows. However, the cipher did not give the complete answer key to the Conservator ritual. An additional set of instructions plus a spelling book were required to understand the cipher. This spelling book told the reader where to begin and whether to read up, down or cross-wise. To read and understand this cipher required those truly Masonic virtues of Time, Patience and Perseverance. The Conservator Movement was authoritarian in its government but had few regulations. The rules were: 1. The expiration for this group was established for June 24, 1865. 2. Each Conservator would have complete jurisdiction over his District. 3. Each Deputy Chief Conservator would have the power to select and initiate new Conservators within his own district, but not to interfere with Regulation 2. The Chief Conservator could remove them for cause. 4. The Vice Chief Conservator would have powers SUMMER 2012 • 25
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that were uniquely his alone. 5. The Chancellor and Deputy Chancellor would have control over the archives and would handle all correspondence. They served at the pleasure of the Chief Conservator. 6. The Chief Conservator would have complete authority over all Conservators. In the event of the death of the Chief Conservator, his successor would be selected by a plurality vote of all Conservators. Their choice would be communicated to the Chancellor.14 The Conservators had further mysteries. Morris developed a system of Conservator Chronology to be used in all official correspondence. As the set time for the Conservators was June 24, 1865, the period of time for The Great Reform was 1826 days. This was to be called the Conservator Era (C. E.). Every day of the year was to be subtracted from 1826. Therefore, September 1, 1860 would have a C. E. date of 1743. Members were given a chronology chart to simplify these calculations.15 At the conclusion of the Conservator Era, Morris proposed a national Assemblage where all Conservators would gather to “enjoy the fruits of their labors.” While Morris clearly stated the end of the association was to be June 24, 1865, he held hope that it would continue.16 The Conservators were heavily criticized during their existence. Much of it surrounded the publishing of Mnemonics. For over 100 years, a number of exposes were printed purportedly revealing the secrets of Freemasonry. Additionally, those people hostile toward the Fraternity, published what they thought to be Masonic rituals. Now, for the first time, the secret work of the Masonry was published by a noted Mason and distributed to some Members of the Craft. This was considered Masonic heresy. It had long been Masonic tradition that no part of its ritual be committed to printed form. Grand Lodges across America accused Morris of violating his Obligations and many Grand Lodges forbade the use of Mnemonics. The strongest objection to the Morris Work was that it did not conform to the Webb rituals that were adopted by the Baltimore Convention of 1843. A further objection was raised concerning Morris’ authority to publish this work. Clearly, Masonic authority always rested in the hands of the Grand Lodge of the various jurisdictions.17 Even though Morris faced many obstacles, he continued to travel and received a number of invitations to present his ritual at many Grand Lodge Communications. In 26 • SUMMER 2012
1862, he reported in the magazine, “The Conservator” that his ritual was performed before many Grand Lodges and a number of them had indicated that they would accept his ritual as their official work. He also reported that he thought that the acceptance of his work by the rest of the Grand Lodges would take place in 1863. This proved to be wishful thinking. While Morris had many detractors, a number of highly placed Masons supported his ritual. These included leaders of Grand Lodges who themselves were members of the Conservators. The official proceedings of a majority of Grand Lodge Communications were filled with majority and minority reports on the subject of “Work and Rituals”.18 However, beginning in 1862, Morris and his followers began to have doubts concerning the success of the Conservator Movement. Grand Lodges throughout the country sought ways to limit or outright forbid the work of the Conservator Movement. The Grand Lodge of Illinois demanded the destruction of Conservator’s ciphers. Maine, Kentucky and Michigan appointed committees to investigate the Work and at their next Communication issued an unfavorable report.. The Grand Lodge of Missouri took the step of not only forbidding its members from participating in the Conservator movement but insisted that all members in their jurisdiction take a Renunciation Oath. During the next few years, every Grand Lodge jurisdiction denounced the movement and labeled the Conservator Movement a clandestine organization. Even though the Grand Masters from Illinois and Iowa were ardent members of the Conservator movement, their respective Grand Lodges vehemently denounced the movement and its members. 19 Morris had many ardent and powerful admirers and they took up his cause and defended Morris’ right to express his opinion. This view caused much heated debate and strife in the various Grand Lodges. It was Morris’ belief that while the Grand Lodge could determine what ritual was taught in its respective Lodges, it did not have the right to control the right of a member to “learn whatever system of Masonry he wants.” 20 As promised, the Conservator Movement ended on June 24, 1865. As Chief Conservator, Morris’ last official act was printing the final copy of the Conservator’s magazine, “Voice of Masonry”. In it he wrote a detailed account of the history, principles, successes and attacks upon the movement. At the end of the article, Morris asked that past animosities be forgotten and then he bid every member a fond farewell.
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CONCLUSION It is impossible to measure the influence the Conservator Movement had on the ritual of American Freemasonry. Presently, some Grand Jurisdictions closely follow the Preston/Webb ritual as disseminated by Morris, some follow other traditions.. It is also probable that many distinguished Masons, having been associated with this movement, influenced the ritual of their respective Grand Jurisdictions. Legislating against this movement did not remove the desire of these 3,000 or more Conservators to seek uniformity in the ritual. For Morris and his movement, it is unfortunate that it did not accomplish its purpose. The Conservator Movement caused much bitterness. Masons, having spent hours learning their ritual, did not look kindly on learning a completely new, radical catechism. In particular, a number of Grand Secretaries, Past Grand Masters and Grand Lectures were upset at not being included in the Movement, as they were jealous of those select few invited to join the Conservators. Based on his writings and correspondence, Robert Morris’ motives were pure and unselfish. It is unfortunate that his reputation suffered during the last years of the Conservator Era. Often the attacks on him were vitriolic and personal. The chief complaint against him was that he started this movement to make a personal profit. It can be stated authoritatively that he did not profit from this organization. In fact, he died a poor man. With time, Morris’ reputation and his good name was restored. During his lifetime, he was known to be a gentleman, refined, well-traveled, an excellent teacher, a superb Lecturer and the best-posted Freemason of his time. He is also credited with founding The Order of the Eastern Star.
Right Worshipful Brother Thomas L. Winter resides in New Jersey. ENDNOTES 1 MasonicWorld.com; Author: unknown 2 MSA Short Talk Bulletin, “Thomas Smith Webb”, June, 1936 3 Ibid 4 “Mackey’s Encyclopedia of Freemasonry” 5 MSA Short Talk Bulletin “The Convention That Changed the Face of Freemasonry” January, 1936 6 Ibid 7 “The Masonic Conservators”, Ray V. Denslow, pub. Grand Lodge A.F. & A. M of Missouri 1931 Pg 31 8 “American Freemasons: Three Centuries of Building Communities”, Mark A. Tabbert, pub. National Heritage Museum, Lexington, MA, 2005 Pgs 56-57 9 “The Masonic Conservators” pg 36 10 Ibid pg 36 11 Ibid pg 1 12 Ibid. Pg 9 13 Ibid. Pg 27 14 Ibid. Pg 17 15 Ibid. Pg 23 16 Ibid. Pg 24 17 Ibid. Pg 47 18 Ibid. Pg 65 19 Ibid. Pg 79 20 Ibid. Pg 83
Masonic ritual is what separates our Fraternity from all other fraternal groups past and present. We can only imagine the difficulties experienced by travelers attempting to be admitted into a Masonic Lodge, keeping in mind the desire of a Masonic Lodge to keep out cowans and eavesdroppers. Masonic ritual was often barely recognizable from one jurisdiction to another. With that in mind, Morris’ vision of a uniform ritual throughout America was laudable. Simply put, he wanted all Masons to meet “on the Level, act by the Plumb and part upon the Square.
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MASONIC TREASURES
The Philadelphia Masonic Temple Photos by Michael Stein
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FROM THE EDITOR
Scriptures of a National Religion by Christopher L. Hodapp, fms
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n the old empires, kings, popes and archbishops ruled by divine right. God had clearly decreed that they sit on thrones, or they wouldn’t have gotten the chair with the purple cushion. But the United States would reinterpret the way that Almighty hand would influence government. Instead of God spreading his bounty on the people by passing through the hands of the king or the pope, the founders believed that God spread his beneficence on mankind, and it was the people who would choose who would rule them. Indeed, this was not entirely seen as a positive development by those selfsame kings and popes. In 1884, Pope Leo XIII issued an encyclical against the Freemasons called Humanum Genus (Latin for “human race”). In it, he outlined the Church’s position against what he called “naturalists” and the Masons. “Then come their doctrines of politics, in which the naturalists lay down that all men have the same right, and are in every respect of equal and like condition; that each one is naturally free; that no one has the right to command another; that it is an act of violence to require men to obey any authority other than that which is obtained from themselves. According to this, therefore, all things belong to the free people; power is held by the command or permission of the people, so that, when the popular will changes, rulers may lawfully be deposed and the source of all rights and civil duties is either in the multitude or in the governing authority when this is constituted according to the latest doctrines. It is held also that the State should be without God; that in the various forms of religion there is no reason why one should have precedence of another; and that they are all to occupy the same place.” It was the equivalent of standing on a chair and screaming “Eeek! A Mouse!” Pope Leo XIII was looking back on more than a century of revolutions around the world where countries and colonies cast off their kings and patterned new governments on the example they had seen in America. Clearly, the pope believed it was Freemasonry and not the human desire for freedom that had deprived God’s handpicked sovereigns on Earth of their divine right to rule. The L’Enfant plan of the Federal City prominently included a place for great church “intended for national purposes, such as public prayer, thanksgiving, funeral orations, etc., and assigned to the special use of no particular Sect or denomination, but equally open to all.” It was to be at the important intersection of 8th Street and Pennsylvania Avenue, between Congress and the President’s House, where both could derive spiritual inspiration from it. The great church of L’Enfant’s plan was never constructed, at least not where he wanted it. The National Cathedral that took nearly a century to construct was not begun until 1907, and in spite of some sort of government support that its name might imply, it is an Episcopal Church, built with private donations. Its official name is the Cathedral Church of Saint Peter and Saint Paul, and it sits on Mount Alban, one of the highest spots in the northwest area of the District. Built in the Gothic style, it has been the location for state funerals like that of Ronald Reagan’s, as well as places of national mourning, such as the prayer service after the 9/11 attacks. It is without question a cathedral every bit as impressive, majestic and inspirational as the great cathedrals of Europe it is patterned after, and it continues to serve the sort of purpose that L’Enfant envisioned. It has even become the final resting place for Americans as divergent as Woodrow Wilson
and Helen Keller and more than one hundred fifty others. No such place would be complete without an obligatory statue of George Washington, but it perhaps represents the completion of a full circle of Freemasonry, government, and the sacred art of cathedral building to gaze upon his image here. He stands, dressed in a long coat – his Sunday best – respectfully holding his hat in his hand. On the wall behind the President are medallions depicting symbols of Freemasonry – a gavel, and a square and compass – and the morning sun bathes the scene in the dazzling colors of red and blue from the stained glass windows nearby. L’Enfant changed his mind shortly before being fired by Washington. He decided that his location for a national church should be the site of a different kind of inspiration, a pantheon of the famous men of the founding. In a way, it was a different kind of worship, not of the majesty of God, but of the accomplishments of men. In his book Myths In Stone, Jeffrey Meyer makes an argument for a different temple of the new nation’s religion, just a block away. America had no “divine right” to exist. It had not descended from an ageless past of conquerors, nor could it trace its creation to heroic mythology like Rome’s Romulus and Remus. America’s founding was not based on myth and legends. It was based on legal documents, pieces of paper that had not been writ by the finger of God, but by men. The actual parchments of the Declaration and the Constitution became the holy relics of the United States, like pieces of the true cross or the finger bones of St. Jerome, and they are today enshrined in as beautiful and reverent surroundings as any elegant cathedral or ancient Temple, the National Archives. The building and its contents have a connection to a Masonic story from pop culture. In the 2004 film National Treasure, the character of Benjamin Franklin Gates determines that there is a secret message written in invisible ink on the back of the Declaration of Independence. Unable to get anyone to agree to let him examine the document – and in a race with an evil treasure hunter – Gates must steal the Declaration from the National Archives’ secure display case. A visit to the real National Archives is supposed to be reverent and awe inspiring, like entering a cathedral for the first time. In fact, there’s more than just a hint of the Vatican’s St. Peter’s basilica about the place. The author Carl Van Doren referred to the founding documents as American Scriptures in his book of the same name, and designer Francis H. Bacon and his government clients clearly felt the same way. The viewing room where the Declaration of Independence and the Constitution are displayed – today known as the Rotunda For The Charters Of Freedom – is designed as a shrine or a temple, and it can be something of a surprise to a Freemason to discover some of its architectural details. The room is entered through two massive bronze doors that send the clear message that the treasures within are well protected. Beneath the domed ceiling, the visitor approaches the documents, which are displayed within an altar that resembles the Ark of the Covenant in Solomon’s Temple. Flanking this Ark stand two columns, reminiscent of the columns of the porch of Solomon’s Temple, Jachin and Boaz, which anciently represented “strength” and “establishment.” The altar itself stands on top of three symbolic steps, much like the three steps in the East of a Masonic lodge. SUMMER 2012 • 35
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