The Journal
Of The Masonic Society
Summer 2014
Issue 25
Summer 2014
Issue 25
FEATURES THE JOURNAL OF THE
MASONIC SOCIETY WWW.THEMASONICSOCIETY.COM
ISSN 2155-4145
Executive Editor Michael Halleran editor@themasonicsociety.com
1427 W. 86th Street, Suite 248 Indianapolis IN 46260-2103 Editorial Committee Kenneth W. Davis - Reviews Editor Queries concerning prospective articles should be sent to: paper-submissions@themasonicsociety.com Design & layout John A. Bridegroom, FMS - Art Director Officers James R. Dillman, President John Palmer, 1st Vice President Clayton J. Borne III, 2nd Vice president Nathan C. Brindle, Secretary/Treasurer Christopher L. Hodapp, Editor Emeritus Directors Kenneth W. Davis José O. Díaz Andrew Hammer Aaron Shoemaker Gregg Hall Gregory J. Knott Gord Vokes 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 © 2014 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.
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Worthy of Being Worn by Patrick C. Craddock, MMS
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How masonic Education has Transformed Freemasonry in Australia by Kent henderson, FMS
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Tools and Implements Most Expressive: New exhibit features Art of Masonic Education by Adam G. Kendall, FMS
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Nine Lost Traditions in Freemasonry by John Bizzack
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A Treasure Beyond All Imagining by José O. Diaz, Ph.D.
SECTIONS 4 President’s Message 5 News of the Society 8 Conferences, Speeches, Symposia & Gatherings 14 36 From the Editor 30 Masonic Collectibles 32 Book Reviews
THE COVER: The Worshipful Master’s chair in the main lodge room in the United Grand Lodge of England at Freemason’s Hall in London. One of the most prestigious Master’s chairs of the Craft, it is occupied by the Grand Master of the United Grand Lodge of England, Prince Edward the Duke of Kent. SUMMER 2014• 3
THE JOURNAL OF THE MASONIC SOCIETY
PRESIDENT’S MESSAGE
The Diverse Pathways of the Craft... by James Dillman, FMS
I
n my fourteen years as a Freemason, I’ve spent countless hours in lodge rooms, bars, restaurants, parking lots, and on internet discussion forums debating any Masonic topic you can imagine. One topic has prevailed over all others. You’ve probably already guessed it. Yes, it’s standards of dress for lodge and, no, that’s not the subject of this column per se. The discussion of that topic is, however, representative of so many other Masonic discussions concerning food, proficiency, how to wear your ring, and other unregulated lodge customs and practices. These discussions are predictable, boring, often contentious, and generally unproductive. Think about the last time you participated in a discussion on one of those topics. How many minds were changed? How much advancement in Masonic knowledge was gained on either side of the argument? Was this a good use of your time? For most of us, the answers to these questions will be zero, none, and probably not. I’ve come to a few conclusions in regard to all of these various unregulated lodge practices that might be worth your consideration. It doesn’t matter whether a lodge likes pickled pigs’ feet or pheasant under glass, whether you dress in t-shirts and blue jeans or white tie and tails, or whether your proficiency requires simply knowing the signs, grips, and words or a twenty-page research paper. If you belong to a functioning, generally contented lodge of brethren of high moral character, who remain true to their obligation and exemplify the tenets of brotherly love, relief, and truth, you’re doing the real work of Freemasonry. Don’t succumb to the wishes of others who would impose standards that are not realistic for your lodge. If, however, your lodge is experiencing serious problems, perhaps you need to contemplate making some changes and seek the counsel of brethren who belong to a flourishing lodge. If you feel like a fish out of water in your lodge, find another one, or start up a new lodge. In some jurisdictions, it takes as few as seven brethren to start a new lodge. For those of you who tend to offer unsolicited advice that is neither wanted nor needed under the guise of raising the bar, remember that we are a fraternity of men of every country, sect, and opinion. There are many paths to Masonic light. Celebrate not only the diversity of race, creed, and religion that we pride ourselves on, but also the diversity of customs and practices that make visiting and conversing with other brethren so enjoyable. When you encounter something that is not your particular cup of tea, but is not contrary to Masonic tenets and philosophy, exercise your freedom to ignore it. It is always appropriate to remain vigilant in defense of our rules and to protect the reputation of the fraternity. It is our obligation to assist a brother purposefully seeking to improve his Masonic experience. At a time when our numbers are dwindling and our influence waning, we should take every opportunity to support and encourage our brethren instead of searching for ways to divide us. BASIC MASONIC KNOWLEGE One of the more common complaints I hear is that most Freemasons don’t read much about the fraternity and I find that to be a valid complaint. I think it is important for a brother to have at least some knowledge of our history, philosophy, and symbols beyond what is offered in our
4 • SUMMER 2014
rituals and lectures, as much of that is allegorical. Allegory- the Hiramic legend, for example- is used to impart moral lessons and not to inform. Freemasonry has a rich history that goes largely ignored by many Freemasons. Not everyone has the time or inclination to conduct an in-depth study of Freemasonry. Although there are excellent books like Chris Hodapp’s Freemasonry for Dummies or Brent Morris’s The Complete Idiot’s Guide to Freemasonry that provide a cursory look at Masonic history and are written in a style that won’t induce slumber, many Freemasons are loathe to pick up a book. The Journal of the Masonic Society is a perfect alternative for a brother who might not invest the time necessary to read a book, but might take fifteen or twenty minutes once every month or two to read a 2500word article on some aspect of Masonic history or philosophy. The Masonic Society will always cater to the more serious minded students of Freemasonry, but we can also benefit the brother who is a more casual observer of the fraternity and perhaps even inspire him to pick up a book or two. Please share the benefits of membership in The Masonic Society with all of your brethren and help broaden the path to further light in Freemasonry. ANNUAL MEETING For those who regularly attend the annual meeting of The Masonic Society during Masonic Week, please note that next year’s event has been moved up a couple of weeks to January 28-February 1. The event will once again be held at the Hyatt Hotel in Reston, VA. The Masonic Society meeting and banquet is traditionally held on Friday night, which would be Friday, January 30. Registration information should become available in late October or early November. We will keep you up to date via the website and our Facebook page. Discussion at the 2014 meeting indicated that Masonic Week would once again be changing locations in 2016. QUARRY PROJECT The officers and directors of The Masonic Society are actively discussing whether to sponsor the next phase of The Quarry Project. As most of you know, TQP was created to provide instruction for both novice and experienced Masonic researchers and preservationists. Phase I was held last September in Alexandria, VA at the George Washington Masonic National Memorial and was an unqualified success. The conference was co-sponsored by the Masonic Library and Museum Association and the GWMNM. An announcement on Phase II will be made sometime in October 2015. To learn more about TQP, visit the website at www.thequarryproject.com . BRO. GORD VOKES It is with regret that I inform you that Bro. Gord Vokes has submitted his resignation as a member director of The Masonic Society. Many of you know Bro. Gord from his frequent postings on the TMS discussion forum. Bro. Gord has fulfilled his duties as director honorably and his contributions to TMS are greatly appreciated. He has graciously agreed to stay on until a replacement is appointed. Thank you, Bro. Gord, for your service to TMS.
THE JOURNAL OF THE MASONIC SOCIETY
News of the Society ONCE SLATED FOR CONDOS, BROOKLYN TEMPLE GETS LANDMARK STATUS Historic landmark status was conferred on the building in Bushwick, Brooklyn in July. The act follows the fraternity’s unsuccessful attempts to sell the property for development as condominiums. The building, a four-story neo-classical, is the only Beaux-Arts structure on Bushwick Avenue. Dwindling membership caused the brethren to move to Queens several years ago. With its landmark status, all proposed major alterations to the building must be approved first by the city. Reporter Reuven Blau also reported that Freemasonry was made famous in the DaVinci Code novel and the Eyes Wide Shut film; and that Masons’ symbols include “the right angles, the calipers and the ceremonial trowel.” Source: nydailynews.com
MASONS HOST BACK-TO-SCHOOL PARTY For the second year, Prince Hall lodges and related Masonic groups united in a public park in Newnam, Georgia August 2 to celebrate the neighborhood children and spark some back-to-school excitement. The party fed and entertained more than 500 guests, and packages of school supplies were provided to the boys and girls. “We enjoy giving back to the community and an event like this is a fantastic way to show it,” said Deede Wilson, Grand Associate Matron of the state of Georgia from the Order of the Golden Circle, quoted in the August 6 Times-Herald. “It is truly better to give than receive and we feel blessed for the opportunity to come together and do so.” Source: times-herald.com PENNSYLVANIA MASONIC VILLAGE TO EXPAND The Grand Lodge of Pennsylvania announced plans for a $21 million expansion of its Masonic Village in Lafayette Hill. Sixty apartments for retired seniors will be built in a project scheduled for completion next August. Source: lancasteronline.com
CBS REBROADCASTS MO ROCCA SEGMENT The August 3 broadcast of CBS Sunday Morning included a repeat of correspondent Mo Rocca’s segment from last December titled The report, which runs more than eight minutes, shows footage of the grand line of the Grand Lodge of New York, takes the viewer inside St. John’s Lodge No. 1 of New York, and gives a virtual tour of the House of the Temple in Washington, DC. Interviews include Professor Margaret Jacob of UCLA, and S. Brent Morris of the Ancient and Accepted Scottish Rite-Southern Jurisdiction. Source: cbsnews.com
CITY GOVERNMENT SAVES STAGE DROPS In Winona, Minnesota, the stage drops of the local Scottish Rite Valley now are owned by the city. Nearly 100 hand-painted drops depicting ritual scenes for A&ASR degrees are in need of preservation, a task the Valley is not up to. A multimillion dollar project to repair the Masonic temple has been proposed, meaning the drops could be returned to their rigging above the stage some day. Until then, they will be rolled up and kept in storage. Source: twincities.com SESQUICENTENNARY CELEBRATION IN CORNWALL One of the oldest Masonic lodges in Cornwall, United Kingdom celebrated its sesquicentennial year in July. The Lodge of Three Grand Principles, located in Penryn, opened its doors to the public for the occasion. Mayor Gill Grant called the Masons the “unsung heroes of the town.” Freemasonry in the area dates to 1782, when a lodge met at the Kings Arms Hotel. Source: falmouthpacket.co.uk
SUMMER 2014 • 5
THE JOURNAL OF THE MASONIC SOCIETY
News of the Society LOCAL MUSEUM DISPLAYS HISTORIC APRON The brethren of in North Carolina celebrated the restoration of the apron worn by a local historical figure. William Crawford Dawson was a member of Pasquotank Lodge No. 103 during the nineteenth century, and earned distinction during the Civil War at the Battle of Roanoke Island in February 1862. The Museum of Albemarle undertook the apron restoration with funding by the lodge, and now displays the ritual garment in its main gallery.
SCOTTISH RITE NAME CHANGE The theater inside the San Antonio Scottish Rite Cathedral has been renamed the Scottish Rite Performing Arts Center. The 2000-seat venue will host concerts with proceeds to fund repairs to the facility and installation of an elevator. Trustee Steve White said the move also will help demystify the fraternity in the eyes of city residents. “We’ve decided it’s time to let people know what is in here, and what we’re all about,” he said.
Source: beachcarolina.com
Source: woai.com
Brethren of Eureka Lodge No. 317 displaying the restored apron. Image and related story found at Beachcarolina.com
KENDAL, U.K. MASONS CELEBRATE 250TH George III was on the throne when a Masonic lodge was chartered to meet at the Black Swan pub in Kendall, England. Today its descendant, Union Lodge No. 129, meets at Masonic Hall, and is “the oldest surviving gathering of Freemasons in the province of Cumberland and Westmorland” where 80 lodges are at labor. Its 250th anniversary celebration in August drew approximately 200 lodge brethren and their guests who met at the Black Swan before visiting the Brewery Arts Center and then enjoying a banquet at Castle Green Hotel. Source: thewestmorlandgazette.co.uk
LANDMARK ANNIVERSARY REACHED IN SCOTLAND At the time this issue of The Journal went to press, Masons in Scotland were planning for their September 7 celebration of the 275th anniversary of the appointment of their first Provincial Grand Master. Alexander Drummond was appointed by Grand Master John Keith in 1739. The commemoration was being planned to take place at Lyle Kirk’s Old West building in Inverclyde, a church built in 1591 by Johanne Schaw, Master of King James VI’s wine cellar, and the brother of William Schaw, Master of the King’s Works. Source: inverclydenow.com ENTERTAINER CANCELED AT D.C. FESTIVAL An entertainer performing on the National Mall several times during July made Freemasonry the subject of his monologues. Mr. Andy Baroch presented his “Secrets of the National Mall” show as part of the Capital Fringe Festival, which billed his performances as an expose of “the secrets of the Freemasons, the underground fraternal organization which designed the National Mall.” Twenty-two of his performances had been scheduled for the festival, but the show was cancelled after Capital Fringe’s first weekend for reasons the festival’s organizers did not disclose. The content of the monologue featured sexual innuendo about the Washington Monument; his assertion that the design of the Mall revealed the shape of an owl; and his accusing audience members of being Masons. Source: washingtoncitypaper.com 6 • SUMMER 2014
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News of the Society ith great pride and appreciation, The Masonic Society welcomes the following brethren as our esteemed new members. Michael Dennis Abel
Eric R DiSisto
Teddy Alan Adams
Seán Carlton Emory Dixon-Gumm Taylor Kleineick
Mark A. Adams Jr. Geoffrey Allen
Matthew Colin Atkins Dennis Bagayna Bruce Alan Baily
Carlos M Barreto
Brian Bettencourt James R. Billig Jeffrey Boland
Thomas E Bradley
James Ellis Brockman Donald J Burton Wes J Bush
Thomas J Butler
William Cameron
Michael P. Cannon Steven M Catena Roger E. Cathel Leland Celestre
James Scott Clay
Franklin A Cole III
Darren Mitchell Cooksey Sr. Robert J Crawford Michael L Day
Steven Mark Dessert
Michael S. Detchman
Evan Christopher Dula Dixon
Kerem Kapkin
Jeffrey Kessler
Michael S Doxsee
John Paul Kocic
James K Enila
Todd Kuchinski
William E Eichler Luis A. Feliciano
Jorge L Filgueira
Gordon Dean Flick David C Flood
Anthony Louis Florez
Matthew Stephen Gallagher Gerry Gaman
Mark Nicholas Giacontiere Sr. Barry Allen Grant
Jonathan Ray Hernandez Andreas N Hoeverman
Arthur James Hoffman III Richard J. Hoffman
Keith Alan Hontz Sr.
Steven Joseph Humes Seth Andrew Hunter Miguel A. Ibarra Barry S. Imber
Rev. Mark David Isaacs Ph.D. Cedric Jacobson
Robert H Johnson Chuck Jones
William Kostenuk Joseph M. Land Mark G Lawson Carlos A. Luna
Olafur Magnusson Leslie Allan Martin Daniel M. Masselli Andrew T Mayes
James Harris McCraw
Michael Shawn McDonald David Miller Jr.
Jack Thomas Moorman Ted N Morang Sr. Sean C Novack Clint Ogle
Andrew C Orcutt
Dr. Fernando Argüelles Orozco Rev. Robert J Parker
Richard Raynard Peeler Michael J. Peters
Juan E Rojas Rodriguez Douglas W. Romig
Peter James Ruggieri
Gary Thomas Rushworth, Sr. Lary Alan Saladin Jr. Robert Schmidt
Amichai Jesurun Schneller Raul Javier Scully D. Kenneth Seely Doron Slimowitz
Kendrick D Smith Terry L Smith
Timothy A Smith Jody Switzer
Robert Vernon Thaxton Dustin P Truax
Donald R Valverde P. van Oosten
Talon Michael Waite
Raymond Sean Walters Derek G Webb Sr.
Patrick H Williams Jr. Jason J.S. Wraight Jason Carl Young
Cameron Clark Poe Ronald D Price
Donnie A Robinette
SUMMER 2014 • 7
Renew your membership now online at www.themasonicsociety.com
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Conferences, Speeches, Symposia & Gatherings September 20, 2014 Internet Lodge of Research of Alberta, Canada will meet at 9 a.m. in King George Masonic Hall in Calgary. internetlodge.ab.ca September 20, 2014 Texas Lodge of Research to meet in Fort Worth at a lodge TBD. www.texaslodgeofresearch.org September 20, 2014 Wilmington Lodge No. 804 Masonic Education Symposium 9am – 5pm at 236 High St., New Wilmington, PA. $30 per person includes breakfast, lunch, and dinner. EA and above welcome. Speakers: Charles M. Harper, Sr., Juan Sepulveda, Adam T. Osman, Shawn Gorley. Contact: Shawn Gorley at shawn@drivenbylight.net September 20-21, 2014 Republic. September 20 in San Francisco, and September 21 in Pasadena. Details TBA. www.freemason.org September 27, 2014 Maine Lodge of Research to meet at the Bangor Masonic Center, located at 294 Union Street in Bangor. Lodge opens at 9 a.m. www.mainemason.org/mlr September 27, 2014 2014 Speakers Symposium Valley of Central Jersey in Bordentown, New Jersey $50 for Scottish Rite Masons; $75 for Master Masons Speakers to include Pete Normand, Prestonian Lecturer Mike Kearsley, and Charles Harper. Contact: Mohamad Yatim at mayatim@ hotmail.com for info. September 30, 2014 Missouri Lodge of Research Fall 2014 Truman Lecture S. Brent Morris to speak on the Post-Boy Exposure of 1723. 7 a.m. Breakfast and Lecture. www.molor.org October 4, 2014 Civil War Lodge of Research No. 1865 to meet. Details TBA. October 4, 2014 West New York Lodge of Research No. 9007 to meet at 10 a.m. in the Cheektowaga Masonic Center in Cheektowaga, New York. Details TBA.
October 10, 2014 Tracing boards by Angel Millar on exhibit through April 1, 2015 at the Henry Wilson Coil Library and Museum of Freemasonry at the Grand Lodge of California in San Francisco. October 11, 2014 New Jersey Lodge of Masonic Research and Education No. 1786 to meet at Haddonfield Masonic Temple in Haddonfield, New Jersey at 10 a.m. October 12, 2014 Buckinghamshire Association for Masonic Research: Papers Day, Bletchley Masonic Hall, Queensway, Bletchley, MK2 2BZ, 10:30A.M., Non-tyled event. Speakers: Yasha Beresiner, Brian Hilton, John Wade. Contact: Robert W. Chevin at ranchmuir@ btinternet.com October 18, 2014 Pennsylvania Academy of Masonic Knowledge to host its Fall Session. Professor David G. Hackett will speak on topics from his book That Religion in Which All Men Agree: Freemasonry in American Culture. Steve Burkle will speak on “Early Adoption of Paracelsus’ Alchemical Catechism by the Craft.” Registration at 8:30 a.m. in the Masonic Cultural Center on the Elizabethtown campus. No charge, but advance registration is required. E-mail to amksecretary@pagrandlodge.org, including name, address, lodge name and number. October 23-25, 2014 Masonic Library and Museum Association to hold its Annual Meeting at the Trenton Masonic Temple in Trenton, New Jersey. www.masoniclibraries.org/annual2014.php October 25, 2014 Research Lodge of Colorado will host S. Brent Morris to speak at the Valley of Denver, located at 1370 Grant Street in Denver. October 30, 2014 Lodge of Research and Education No. 2006, at labor under the Most Worshipful Prince Hall Grand Lodge of New Jersey, to meet. Details TBA.
November 1, 2014 Grand Lodge of Kansas 4th Annual Leadership Academy, Capital Plaza Hotel, Topeka, Kansas. 8 am – 4 pm. Keynote speaker, Cliff Porter. Registration $35, make reservations at www.kansasmason. org/Community Center/Events November 2014 Utah Masonic Research Society will meet in November on a date and at a location TBA. research-society.utahgrandlodge.org November 8, 2014 Boynton Lodge No. 236 in Boynton Beach, Florida will host speaker Anthony Mongelli for a four-hour seminar beginning at 10 a.m. $30 per person, with catered lunch. http://BLERG8.eventbrite.com November 15, 2014 David A. McWilliams, Sr. Research and Education Lodge, at labor under the Most Worshipful Prince Hall Grand Lodge of the District of Columbia, to meet at a location TBA. Contact Worshipful Master A. Tehuti Evans at tehutievans@gmail.com November 15, 2014 Internet Lodge of Research of Alberta, Canada will meet at 9 a.m. in King George Masonic Hall in Calgary. internetlodge.ab.ca November 17, 2014 Wappingers Lodge No. 671 (150 Myers Corners Road, Wappingers Falls, New York) will host Robert Herd of Colorado to speak on “The Initiatic Experience.” December 6, 2014 Civil War Lodge of Research No. 1865 to meet. Details TBA. December 6, 2014 Maine Lodge of Research to meet at the Bangor Masonic Center, located at 294 Union Street in Bangor. Lodge opens at 9 a.m. www.mainemason.org/mlr December 13, 2014 New Jersey Lodge of Masonic Research and Education No. 1786 to meet at 10 a.m. in the Haddonfield Masonic Temple in Haddonfield, New Jersey. Details TBA. December 20, 2014 A. Douglas Smith Lodge of Research No. 1949 will meet in the George Washington Masonic Memorial in Alexandria, Virginia at 10 a.m. for its elections and installations of officers.
T
he scene amidst which C
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ESOTERIC
Worthy of Being Worn:
The Importance of Masonic Regalia
By Patrick C. Craddock, MMS What is regalia? We use the term to describe the “kit” we wear for lodge, but some explanation is required. The word itself generally means the “decorations or insignia indicative of an office or membership,” so what then is Masonic regalia? The regalia of Freemasons can be broken down into two groups: Lodge regalia - that regalia usually owned and provided by the Lodge, and personal regalia. Lodge regalia usually consists of officer aprons, officer jewels, and often – in the United States – the Worshipful Master’s hat. Personal regalia is most often represented by an individually owned apron, a pair of gloves, and possibly a presentation jewel or award. Although various Grand Jurisdiction are at odds on what is deemed “correct” when it comes to the shape and size of an apron - in the end it is less important than what the apron teaches. Of these the most widely recognized and distinctive piece of Masonic regalia is, of course, the Masonic apron - and it is on the apron that we focus here. THE IMPORTANCE OF REGALIA? The apron is the initial gift of Freemasonry to the candidate. The newly obligated EA is informed that it is the peculiar badge of a Mason, and that he should wear it with equal pleasure to himself and honor to the Fraternity. When first presented with it, the new initiate may not truly grasp the depth of its symbolic nature. But, as he advances, he will gain further instruction on how he is expected to wear his apron, but he is
Apron, Ca. 1850, hand painted on silk. Grand Lodge of Maryland’s Stephen j. Ponzillo, Jr. Library and Museum. 10 • SUMMER 2014
never informed as to its origins or traditions. Many Brethren, after laboring among the Craft, may find themselves wearing a different apron - one reflecting the responsibility of office. He may wear an apron reflecting his station in the Lodge or festooned with district or grand rank. In fact it may become difficult to find the pure white surface behind the elaborately embroidered bullion and gilt work. Although a Brother may find himself wearing the purple of our fraternity, and may have a beautifully embellished apron to reflect his position what is truly important is the apron itself. What is less important is its size, shape and embellishment. Much has been written on the symbolic meanings of the apron, but equally as much has been devoted to trying to read into its modern shape and size some higher symbolism which no matter how beautiful it may be, has no real connection with its Masonic significance. There is a widespread tendency to extend the limits of true speculative research and to exaggerate symbolic values. It is not possible to prove that intentional symbolism was premeditated when the present square or oblong shape of the Masonic apron was adopted, nor can it be proved that the conventionalized triangular bib is an illusion to deity or the famed 47th problem. The viewpoint of a reflective Mason is that enough real and ancient symbolism is in the apron, enough sanctity in its age, enough mystery
Apron Ca. 1830, watermarked silk with hand applied silk laurel work and silver bullion embroidery. Grand Lodge of Tennessee Library and Museum. Photo by Patrick Craddock *NOTE: The silver bullion appears black because it has oxidized over the years.
Apron, Ca. 1840, Lambskin with wood block print and hand-applied details. Grand Lodge of Tennessee Library and Museum. Photo by Patrick Craddock.
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Apron (York Rite), Ca. 1820, Silk with hand painted design, bullion wire fringe, Grand Lodge of Tennessee Library and Museum. Photo by Patrick Craddock.
Apron (Past Master’s), 1882, lambskin bullion embroidery and fringe. Grand Lodge of California, Henry W. Coil Library and Museum of Freemasonry. Photo courtesy of the Henry W. Coil Museum.
in its descent, to make unnecessary any assumed higher meaning to its shape and angles. One only need examine historic images of our earliest Brothers to accept that the current standardized apron is a wholly modern design and is a stylized interpretation of what the operative Masons simply wore as a utilitarian garment. Although various Grand Jurisdiction are at odds on what is deemed “correct” when it comes to the shape and size of an apron - in the end it is less important than what the apron teaches. THE INFLUENCES ON MASONIC REGALIA It cannot be disputed that our speculative Craft grew out of the operative stone mason’s guilds of the middle ages. Borrowing the distinctive apron of operative masons, our speculative founding fathers wore aprons that were long, designed to protect the wearer’s garments and utilitarian in both look and design. However, by the mid eighteenth century our speculative ancestors began to decorate the apron with symbols of the Craft to distinguish themselves from their operative counterparts. Also, as specific moral values were attributed to the apron, with specific color and material to be used, we see the apron quickly moving away from the utilitarian size and form and into a purely symbolic garment. During the last quarter of the eighteenth century we also see the rise of different materials being used for aprons. Silk, cotton, linen, and lambskin were all prevalent during this time. The trend of decorating aprons with symbols continued to grow and, by the turn of the nineteenth century it was the norm to own a highly decorated apron. In the face of this rising demand, regalia companies began producing products that were simple to create and quick to produce. No longer were aprons individually made with elegant lines and embellishments. It was easier to produce aprons with a simple square and triangle template.
Apron, 2006, lambskin with hand painted design. Personal apron of Bro. Brian Hicks. (Apron No. 17). Photo by Patrick Craddock
Artists of varying ability were employed to produce the aprons needed for members of local Lodges. This had the general effect of allowing each member to embellish his apron as he desired. At this same time, in a effort to supply a growing number of Freemasons, local engravers began producing printing plates that would allow for the “mass” production of aprons of a same design. As our country began its westward growth, settlers - who took Masonry with them - began establishing new towns and states further from the settled mid-Atlantic region. For the next sixty years local, and often amateur suppliers – sign painters, artists, engravers, or even family members – supplied many aprons to Masons who did not have access to traditional Masonic suppliers. By 1870 all that changed. Following the Civil War Masonic lodges throughout the United States experienced tremendous growth in Lodge membership, which in turn created a need to supply those new Masons. In the face of this rising demand, regalia companies began producing products that were simple to create and quick to produce. No longer were aprons individually made with elegant lines and embellishments. It was easier to produce aprons with a simple square and triangle template. Thus we begin to see the standardized shape and design of what we now think of as a Masonic apron. Although cheap to produce and easy for an unskilled laborer to assemble, the end product retained the Victorian pride in workmanship and commensurate with aesthetic value. This ability to produce for the masses has seen the Craft through two additional upticks in membership and has controlled the supply of regalia needs for the last 120 years. However, as with most things in our society, the regalia produced for the Craft reflect the downward trend observable in the fraternity itself – most modern aprons are produced to be sold at the lowest purchase price possible. And mass producing regalia, just as mass producing Masons, cheapens the apron and the lessons it teaches. The result? It is a rare Brother who doesn’t think it is the Lodge’s responsibility to provide him with the cheapest and most SUMMER 2014 • 11
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Apron, 2011, Silk with hand painted design and blue silk rouching. Personal apron of Bro. Chad Gray, (Apron No. 58) Photo by Patrick Craddock
Apron, 2012, silk with hand painted design. Personal apron of WB Robert Moore. (Apron No. 62) Photo by Patrick Craddock
simplistic apron the market can produce. What will be the next great influence on the Masonic apron? An even lower price? Or, will it be a desire to regain the dignity of our badge as a Mason? REGALIA AND THE OBSERVANT MASON It is often said that dress is the first impression of identity that one person conveys to another. Yet, how many of us have ever attended a Lodge and worn a borrowed apron pulled from a drawer or box outside the door of the Lodge? You know the one I mean, with the coffee stains on it? Or, if you’re from as far south as I am, have you ever seen one with a tobacco juice stain on it? You might not have worn that one, but we’ve all seen those old, worn out aprons that so many wear without so much as a second thought. But if we grab one of those old, worn out, loaner aprons from the box as you hurry into the Lodge room, do we “wear it with pleasure to yourself and honor to the Fraternity?” For the observant Mason, who usually wear formal dress when attending Lodge, a smart turnout carries through to his choice of regalia, as well. Excellence in ritual, in dress, in atmosphere, in proficiency, dovetails well with the beauty and quality of our regalia – all are part of what drives us to be the best we can be. Before entering the temple, the sanctum that many of our Lodges attempt to create, before the decorum and proficiency of ritual, before entering the dimly lit room for a moment of silence and circumspection prior to opening Lodge, we set the tone by what we wear. I suggest to you that the best way to start a period of introspection is by donning an apron of exceptional quality and beauty, an apron that you purchased for your own use, an apron that you have a personal and intimate relationship with. It is your “badge of a Mason” and the one piece of regalia that you should take the most pride in.
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Apron, 2004, hand painted on lambskin with cotton trim and backing. Personal apron of Bro. Matt Woodburn (Apron No. 13). Photo by Patrick Craddock
It may be a plain lambskin of elegant proportion or it may be heavily decorated – but it should never be made of cheap material or shoddy construction. We strive for the highest standards of the Craft and as the direct embodiment of what Masonry teaches, your apron is the most identifiable way to express your commitment to Masonry. Wear your apron each time you attend Lodge. Wear it with the pride that comes from the diligence in attaining so great a privilege. And, regardless of size, shape or ornamentation, it is my hope that your apron will always be a never-ending argument for nobler deeds, for higher thoughts, for greater achievements. ABOUT THE AUTHOR Patrick Craddock, of Franklin, Tennessee, was initiated, passed, and raised in O.D. Smith Lodge No. 33, Oxford, Mississippi, and he is a Life Member of Hiram Lodge No. 7, Franklin, Tennessee, and the immediate Past Master of Conlegium Ritus Austeri No. 779 in Nashville, Tennessee. A military historian, Craddock holds an M.A. from Middle Tennessee State University (1992) and an M.Phil. from University College of Wales (2001). Additionally he is the owner of The Craftsman’s Apron, manufacturer and suppliers of the bespoke Masonic regalia.
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FROM THE EDITOR
Closure, Consolidation.... or Colonization? by Michael Halleran, Editor
W
I had a meeting a month or so back with the last surviving members of a country lodge. Four guys, all over age seventy-five, they were tired and not a little frustrated. Lodge X, they told me, used to be a thriving little lodge with almost eighty members. It was the social hub of their tiny town (which is miles from anywhere). Back in the good old days, the town did well, and so did the lodge, but economics, and the exodus of young people from rural America, dried up the town and brought the lodge to its knees.
Here’s how it works. The colonists petition the lodge en masse with the express purpose of revitalizing it. If elected (and there are very few lodges who would not elect a colony of plural members) the new members become the vanguard of the lodge.
e haven’t actually opened lodge in several years,” Bill, the Senior Warden, told me. “We don’t have enough people to fill the chairs, and anyway,” he said, “I’m starting to get too old to get up these stairs.
Chartered in the 1870s the lodge counted a banker, a lawyer, several cattleman, merchants, and a teacher among the charter members, and it wasn’t long before the members built their own building. The membership swelled over the intervening years, and when the original hall burned down in the 1940s, they rebuild it. It still exists today, a proud stone building on Main Street, but the limestone steps, worn by five generations of Masons see little traffic today. “We haven’t actually opened lodge in several years,” Bill, the Senior Warden, told me. “We don’t have enough people to fill the chairs, and anyway,” he said, “I’m starting to get too old to get up these stairs.” Lodge X’s story can be told in any number of lodges across North America. Chartered during Freemasonry’s golden age (1870 – 1930), these lodges weathered decades of dwindling membership, until the caretaker generation, who’ve stubbornly kept at it, can no longer shoulder arms and carry on. Traditionally, there have been two options in these circumstances: outright closure by surrendering the lodge charter, or merger with another lodge. These mergers, called consolidations in this jurisdiction, transfer the members of the closing lodge to another (hopefully) more vibrant lodge, but the charter is deactivated, just as if the lodge closed outright. In either case, the building – or what remains of it – is disposed of, and the lodge property is taken to the new lodge, given to other lodges, or transferred to the Grand Lodge. A hundred years of history in a few dusty boxes. There, is, however, an alternative: colonization. 14 • SUMMER 2014
The idea is not new, but surprisingly few lodges are aware that colonization can resuscitate a dying lodge. In short, the lodge – perhaps with the help of the Grand Lodge – reaches out to other lodges to find a core group of 6-8 Masons from elsewhere. Just as colonists to any area would assess the environmental conditions, resources, and geography, potential lodge colonists must carefully weigh the pros and cons to any heroic efforts to save the lodge. But, if the lodge hall is basically sound, if the population could support a Masonic lodge, and if the colonizing members can travel conveniently to the lodge for regular meetings, colonization is an alternative that should be considered.
Once elected, the vanguard looks at challenges and opportunities, which the original members, overwhelmed by the struggle to simply hold meetings, have been unable to assess or act upon. Those challenges could involve the physical plant itself, which may require renovation. Or the challenge could simply be that the lodge has been gravely ill for many years and has refused all prescriptions and treatments. More likely it is a combination of both of these factors. But once the assessment is completed, the lodge, led by the vanguard, can begin planning for change. Some of the many changes that can be accomplished by the vanguard: move meeting nights from twice monthly to quarterly. Move the meetings to a Saturday afternoon to attract members from farther away. Raise dues. Adopt a purpose. Become the ritualist lodge, or the barbeque competition lodge, or the Masonic education lodge. The possibilities are only limited by the Landmarks of the Order and the approval of the Grand Lodge. Colonization won’t work in every situation. The brethren of Lodge X considered, but eventually rejected colonization. The town was too far gone, they said, and the lodge was just too far away to be able to serve members from other lodges. They chose to consolidate with a lodge over an hour away, which presented the same problem, but in reverse. “But will you guys be able to drive an hour just to attend lodge?” I asked. After a long silence, Bill said, “No, I doubt it.” The other guys just shook their heads. ABOUT THE EDITOR: Michael Halleran is the sitting Grand Master of the Grand Lodge of Kansas A.F.& A.M.
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Letters to the Editor Dear Editor, Bro. Wolfarth does raise some interesting issues [in “Facing an Unspoken Issue,” Spring 2014]. If we are to have “discussion,” should it not be enlightened discussion. Brother Wolfarth asserts: “For example, the US military has already dealt with this topic.” No, the current policy was imposed on the Department of Defense in a political decision that was contrary to the recommendations of Marine Corps and Army leadership. One of the first steps in discussing a topic is defining the topic. Brother Wolfarth cites examples of how extensive homosexual involvement appears to be in his Masonic experience. Homosexual advocates often claim that 20% of the American population is homosexual. If true, Brother Wolfarth’s challenge to the Craft would certainly appear to be relevant. But is it? We now have authoritative documentation on this. The National Institutes of Health report that 97.7% of Americans are “straight,” 1.6% are gay or lesbian. Another 0.7% identified themselves as bisexual, the majority of these being women. The remaining 1.1% identified themselves as “something else,” “didn’t know,” or refused to answer. May I respectfully suggest that the 1% conform to the customs and traditions represented by the Craft – the same customs and traditions into which they sought entry, and were respectfully received. Joseph F. Connolly II Eola Lodge No. 207 F&AM , Orlando, Florida
Dear Editor, I agree that 2B1ASK1 should be retired [Editor’s column, Spring Issue]. The question becomes, what do we do in its place? Some bumper stickers and a billboard along the interstate highway do NOT constitute a marketing program. The American public is marketed to relentlessly from the time they are 18 month old when they are set in front of the TV to watch cartoons. Masonry has no idea what a marketing program is, let alone how to run one. It’s no wonder no one knows who we are or what we stand for, let alone want to join. Although the Grand Lodge of Missouri has relaxed the prohibition regarding recruiting, asking good men to join will NOT solve our membership problem. The solution, I feel, is a continuous long term, multi-media marketing program based on educating the public of what Free Masonry stand for, our history, what we do, and that we welcome men of good character. When young, I remember the Prince Hall Lodges marching in parades with white aprons and gloves. How long has it been since you have seen a Lodge marching in a parade? Have you ever seen a lodge, or Grand Lodge sponsor a booth at a county or State Fair? Why not? A few easy-up’s, some indoor-outdoor carpeting, chairs, electricity and some laptops driving large monitors are not that big an investment. Add brochures, some educated brothers, a cooler of ice water, and some signs welcoming them to come and sit would bring loads of people in to learn about our fraternity. I see ads on TV about the Shrine and their hospitals. Why is there no mention that all Shiners are Freemasons? I suggest that a number of Grand Lodges join together and develop regional marketing programs (New England, Midwest, etc.) This would allow the cost to be shared, and testing of different marketing program ideas that could be tried to see what works best. Our success affects all of the other allied organizations as well. So we must act and succeed. Fraternally, Jay W. Underdown CMMS P.M. Napoleon No. 256 F&AM Ohio, St. Charles, #241 AF&AM, Missouri
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If you can write it in 150 words or less, submit your letter via email to editor@themasonicsociety.com. We do not accept letters via US Mail. Include name, address, and day and evening phone numbers for verification purposes only. Do not include attachments. All letters are subject to editing for length, accuracy, taste and libel. Anonymous letters, letters to third parties, and letters to other publications will not be considered. Responses to other letters are welcome. Any letter published becomes the property of the Journal of the Masonic Society. SUMMER 2014 • 15
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BEST PRACTICES
How Masonic Education Has Transformed Freemasonry in Australia By Kent Henderson, FMS THE PROBLEM OF ENGLISH-SPEAKING FREEMASONRY Freemasonry in the English-speaking world, with some exceptions, has suffered a severe reduction in membership over the last forty years. This reduction has been most dramatic in Australasia and North America, while less dramatic in the British Isles. Broadly-speaking American, Canadian, and Australian Grand Lodges have lost up to 80% of their memberships over this period. A great deal of hand-wringing and gnashing of teeth has ensued as a result, and various Grand Lodges have managed to re-invent the wheel several times in an effort to stem the flow – very largely without effect. They have tried many recipes. Externally, these efforts have included making the Craft ‘more open’, actively seeking publicity, effectively making Freemasonry easier to join, and parading Masonry as essentially a charitable organisation. Internally, some Grand Lodges have sought to move away from the on-going ‘Masonic Waltz’ – 1,2,3 – 1,2,3 – of the three degrees and instead endeavoured to focus more attention on Masonic Education. I shall return to this crucial area shortly. THE REASONS FOR MEMBERSHIP DECLINE There are a number of reasons for this overall membership decline, both external and internal. Externally, there is no question that in today’s society there are an ever increasing number of civic diversions a man can involve himself in. In short, Masonry today faces widespread competition for members. Fifty plus years ago that was not the case – a man had little choice of activity outside the home other than church or lodge. There has been significant social research that has indicated that the biggest factor in the diminishing involvement of people in civil society has been television. It is far easier to sit at home and be entertained than go out the door. Of course, many other social, civic and charitable organizations have also seen a significant decline in membership and participation, including Rotary and the Scouting Movement. In short, sitting at home in front of the TV is the entertainment of choice of modern society, and those that can bestir themselves to leave the family home have a myriad of diversions in which they can be involved. Thus, increasingly, Freemasonry has to compete for attention and membership from a declining pool of potential candidates and an ever rising diversity of social alternatives. Coupled with these external reasons have been the difficulties inherent within the nature of English-speaking Freemasonry itself. Certainly, the Americans, Canadians, and Australians, in particular, have sought to portray the Craft as an egalitarian organization – especially as a response to declining membership. In using earlier Masonic history in Australia, as one example, Freemasonry was not an egalitarian movement. Indeed, it can be argued that the Craft was never designed to be egalitarian. Aside from its teachings, one of the greatest strengths of Masonry has always been its 16 • SUMMER 2014
mystique. Prior to the Second World War in Australia, it cost twice the then average weekly wage (around 5-6 pounds) to join Freemasonry, and around that same average weekly wage as annual dues. Since the war, annual dues have not kept up with inflation. If they had simply done so, annual lodge dues in Australia (or comparatively in Canada and the United States, I suggest) would currently be at a level approaching the present average weekly wage, around $1200 per week. Average dues in Australia are around $250 per annum. What occurred is that lodges have, historically, held down dues based on the spurious argument that to put them up would mean members would resign. This, of course, did not occur, nor would it had the dues been progressively increased in line with inflation. Indeed, effectively the reverse happened – members resigned over time because dues had not been put up! THE TOLERANCE FACTOR The effect of this action over the years has been a steady fall in lodge standards. The quality of the repast associated with meetings, in particular, has declined from the regular banquet of pre-war years, to the “cold sausage rolls and limp sandwiches” found served at most Australian lodge Festive Boards today. The same pattern has largely occurred in American and Canadian Masonry. As a result of ever lowering standards, members first drifted away from the Craft. A manifestation of the problem can be noted in the demography of Australian, American, and Canadian lodges. If one visits a Craft lodge in any of these countries, invariably the vast majority, if not all, members present will be Past Masters – and usually senior citizens at that. When it comes to leaving Freemasonry, or conversely, remaining a member, those that remain tend to be those individuals who have invested more of themselves in it. I conjecture that Past Masters are less likely to ‘jump ship’ than Master Masons for this reason, and anecdotal and visual evidence would seem to support this view. The reaction to this trend in Australia and in North America in particular, has been to make the Craft even easier to join, to effectively lower the standards still further. The way to get more members, the rationale goes, is to do such things as relaxing dress standards, or as is now permitted under many American Grand Lodges, to advertise for members in newspapers, and engage in one day classes – where large numbers of new members are admitted together. The depletion of Masonic membership has had other snowballing effects. As numbers have fallen over the years, lodges have had less and less competent members remaining to perform the ceremonies. In turn, this has meant that less competent members who would have never been called on in the healthier times of the past, are now thrust into office. The ongoing result has been a general decline in the standard of ritual and ceremonial, which in turn has helped speed membership losses. Masters being prompted in every word of an obligation is not an inspirational sight, and that is the standard to which many lodges have been reduced.
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Another result has been the progressive aging of the Craft. Younger members are not joining, and in the great majority of Australian and North American Grand Lodges a substantial majority of members are well over sixty years of age. THE HOME GRAND LODGES The examples noted thus far has avoided mention of the three ‘home’ Grand Lodges. It is certainly true that membership has fallen significantly in Ireland, Scotland, and England – but not nearly to same extent as in other major English-speaking countries. The reason for this, I believe, is that while these Grand Lodges have substantially emulated others in espousing Freemasonry as more open and emphasizing its charitable aspects, internally it still has held much of its mystique and maintained its standards – particularly in dining. While I have no definitive proof, I strongly suspect this less liberal approach – if one can call it that – has been a significant factor in arresting membership decline in Britain comparative to Australian and North American Grand Lodges. WHAT IS FREEMASONRY ABOUT? I will turn shortly, for a comparison, to the state of European Masonry which, for the most part, has no membership problem. Indeed, in much of Europe membership is steadily expanding. The question is why? Be assured that television sets and a diversity of civil activities are just as prevalent in European Countries as in English-speaking ones. Thus, the reasons for the comparative success of European Masonry must be internal, rather than external. Such is the case. Before looking at the European Masonic experience for clues, I now wish to state what I believe Freemasonry is – what we are, or should be, all about – and the three primary things that will make for successful lodges. There are many definitions as to what Freemasonry is – from the basic A Peculiar System of Morality, Veiled in Allegory and Illustrated by Symbols, to many others. I define Freemasonry very simply. It is as A Moral and Ethical Education Society. That is what we are. Our one reason for existence, the reason Freemasonry was created, is to teach morality and ethics to its members. In others words – and this is the key – we are first and foremost a school. Our job is to teach. It is
not to be a charitable organization as many Grand Lodges will paint us to the wider community. We are not Rotary, our primary aim is not to raise and distribute charitable funds. Certainly, one of the key teachings or Freemasonry is charity and raising money to assist the less fortunate is a most appropriate Masonic endeavour. BUT it is not our key reason for existence. So what we must do is teach. This is what, outside the fundamentally rudimentary education of the degree ceremonies, if you will, English-speaking lodges do NOT do. THE THREE GREAT PILLARS Freemasons are taught and often allude to the three great pillars of wisdom, strength and beauty. But in terms of providing a quality Masonic experience designed to promote success in the lodges, we must focus on three things that, when combined, will make for a successful Grand Lodge and for successful constituent lodges – should be explained: quality ceremonial in the lodge, quality Masonic dining, and most importantly quality Masonic Education. In my experience, you need all three for ultimate success, and Masonic education is the most important of all. There is no long-term future in having great lodge work and great Masonic education if after the lodge meeting your repast features appalling food (as is the case in many Australian lodges). It is no good having a great dinner associated with a meeting if the work in the lodge is consistently bad – and so on. THE SUCCESS OF EUROPEAN MASONRY The one place in the world where, very largely, the Three Great Pillars are all applied is in Europe. The emphasis of European Freemasonry is in many ways different to most English-speaking lodges. Current European annual dues are set at around their average weekly wage or higher ($1000 plus, per annum). In Europe, lodges are not easy to join. Long waiting lists are common, and in some jurisdictions less than 50% of applicants are actually accepted. Standards are very high and ceremonial work is first rate. I contend that if you make something cheap and easy to join, no one wants to. The reverse, of course, is also true. Few European lodges hold a ‘Festive Board’ as English masons would understand the concept, but often hold a dinner, in style, associated with meetings. So, they have two Great Pillars very much in hand. However, the real strength of European lodges is their third Great Pillar – Masonic education. Under their system, it takes up to five years for a new Apprentice to receive the Master Mason Degree.
The Geelong Masonic Centre in Belmont, Victoria, home to Lodge Epicurean. Photo by author.
In the intervening time, the candidate must participate in a great many Masonic education sessions, and is subjected to extensive verbal and written examination prior to his promotion to any higher degree. Most European Lodge meetings are giving SUMMER 2014 • 17
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over to discussion, whether Masonic, philosophical, esoteric and/or scientific. Degree ceremonies are only worked, occasionally, of necessity. To the European, the degree ceremonies are but the beginning of the journey; whereas – most unfortunately – in most English-speaking lodges they are seen as the end. In general, European Masonry is relatively exclusive. It is certainly not easy to attain membership and once attained, promotion takes considerable time and must be earned.
WHO ARE WE TO TEACH? There are actually two obvious categories – new members and existing members. New members are the easiest, if you will, and if you follow my rationale as I will describe it shortly; it is through the educating of new members that older, existing members will be taught. WHAT IS TO BE TAUGHT?
The result of these high standards is that, because it is hard to join, many wish to, and because those joining are given significant challenges, these are greatly appreciated and valued when attained. When combined with high standard ceremonial and dining – European Masonry is thriving.
The aim, I suggest, in educating new members is to have a relatively simple, yet comprehensive, structure that is relatively easily to understand and deliver. As will be seen there can be a staged approach, and degrees of difficulty introduced.
EXCUSES, EXCUSES…
HOW IS TO BE ACHIEVED?
Let us now re-visit the English-speaking Masonic problem. Englishspeaking Freemasonry’s great mistake, is to spend most of its lodge time focused on learning/reciting/performing ritual, rather than on educating members on what the ceremonies are actually about. Quite simply, a brother will not sit in a Masonic lodge room, medium to long term, unless he understands why he is sitting there!
Ideally, it needs to be Grand Lodge-coordinated, administered at a District Level, and where possible delivered at a lodge level. The primary focus must be the new member, but there also must be ongoing Masonic Education, which I will cover separately below.
We hear many excuses. As I have already alluded to, an oft-cited reason for the decline in Masonic membership is the wide range of diversions available to modern young men. That this variety exists is clearly true. That said, I contend that this is to some extent at least a false argument as to why young men are not joining the Craft. Surely Freemasons believe their organisation is superior to other social institutions? To put it in colloquial terms, no matter how good the contents few will buy something wrapped in a ‘brown paper bag’. A reactionary trend in many English-speaking Grand Lodges has been towards ‘Public Relations’, to package the Craft in the media. Yet how does one sell a defective product? Certainly, the vehicle itself is sound, but the rust and tatty upholstery do not inspire. Perhaps a media blitz may entice a few more members attracted by whatever hype the advertisers can come up with. However, when new members join and face the reality of old men destroying the ritual, of long boring speeches, of food they wouldn’t serve at home except at a child’s birthday party and of little or no Masonic education – they promptly become that English-speaking Masonic phenomenon, the Revolving Door Freemason. MASONIC EDUCATION – A CURE With the foregoing identification of the problem, I have also alluded on the cure – the Three Great Pillars. The first two – quality ceremonial and quality dining – are, one would hope, self evident. The most important of the three, Masonic Education, while also evident – does require detailed discussion as to its implementation. In putting together an education program, the things that have to be considered are: · Who it is that is to be taught? · What is to be taught? · How is it to be achieved?
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CASE STUDY ONE – The Masonic Advancement Program In 2008, the United Grand Lodge of Victoria (Australia) altered its constitution to read as follows: Rule 161 of the Constitutions of the United Grand Lodge of A.F. and A. Masons of Victoria (Amended Q.C. 12/08) No Lodge shall work more than one degree on the same day. A higher degree shall not be conferred on any brother until he has passed an examination in open Lodge and has completed an educational module approved by the Grand Superintendent of Education, relevant to the lower degree. Further, a Master Mason shall not be entitled to receive his Grand Lodge Certificate until he has completed the education module relevant to the Third Degree. A brother shall not be passed to the Second Degree until the expiration of not less than 12 weeks from the date of his initiation, and shall not be raised in the Third Degree until the expiration of not less than 52 weeks from the date of his initiation. Either or both of these periods may be reduced by dispensation of the Grand Master. The United Grand Lodge of Victoria (UGLV) instituted this change of Rule at the behest of its Education Committee, which recognized the need to both slow down the advancement of candidates through the degrees and at the same time provide at least some Masonic Education in the process. The Committee considered that, if any such program was to be successful, it would need to be mandatory and Grand Lodgefacilitated. Thus, the Committee developed its Masonic Advancement Program (MAP), which was quite simply structured. Under the UGLV Education Committee, itself led by the Grand Superintendent of Education (a specially-created Grand Lodge Office), the committee appointed District Education Officers – who were ‘called in’ and trained in the MAP. There is a MAP for each degree. A new Entered Apprentice must, before being eligible for the Second Degree, complete MAP 1.
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Each candidate, when initiated, is given written information and his Masonic Passport. This ‘passport’ is for recording the dates he attends each MAP, which is signed off on each occasion by the District Education Officer (or MAP presenter). Once the candidate has completed all three MAPs, his lodge secretary then delivers the completed Masonic Passport to the Grand Secretary, who then issues the brother with his Grand Lodge Certificate. Thus, a candidate’s only obligation is to attend each MAP as he progresses – other than learning the verbal answers to the ‘usual questions’ in each degree (or the catechism to put it in American terms). While it is not yet mandatory under the UGLV, lodges are encouraged to appoint a Lodge Education Officer, whose mentoring role is obvious. UGLV Masonic Passport – Side One & Two
Therefore, under the UGLV, candidates are now getting at least some Masonic Education – albeit rudimentary. It is certainly better than nothing. The mandatory nature the MAP program is sound, in my view, as is does not rely on individual lodges to deliver it, and it does deliver at least a modicum of Masonic Education where there was previously none. CASE STUDY TWO – A Lodgebased Masonic Education Course Two Craft Lodges in Victoria (Australia) – Lodge Epicurean No 906 and Lodge Amalthea No 914 – have used their own extensive Masonic Education Course for over fifteen years, with very great success. With the advent of the UGLV MAP, this was incorporated.
Similarly, a Fellow Craft must complete MAP 2, and a Master Mason MAP 3. Only after a new Master Mason has completed all three MAPs can he receive his Grand Lodge Certificate. Each MAP consists of a ‘walk through’ the degree ceremony. These are regularly arranged, usually separately to lodge meetings, by the District Education Officer. For MAP 1, for example, Entered Apprentices from the district attend, and a ‘walk through’ of the First Degree is conducted, with the ceremony and its symbolism explained. The same process applies for MAP 2 and 3. The Education Committee also trains other MAP presenters, in addition to designated District Education Officers, as back ups.
While the MAP program, in my view, is a basic minimum – and certainly better than nothing – a more extensive Lodge-based course is obviously superior. As it is lodge-based, it may be harder to instigate across all lodges within a jurisdiction; desirable though that would be. But far from impossible. It would require the selection and training of individual Lodge Education Officers, and back ups. The Lodge Epicurean/Lodge Amalthea Course consists of three modules for the Entered Apprentice, Fellow Craft and Master Mason. Each module has a verbal and written component. The verbal component requires the candidate to learn the answers to the ‘usual questions’ he will be asked in Open Lodge prior to his next degree, plus about ten additional ones – some of which will also be asked ‘on the night’. SUMMER 2014 • 19
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the Installed Board at an Installation. Under jurisdictions where the practice is to open straight into the degree to be worked (as in the USA), candidates holding lower degrees could still be usefully encouraged to be present to attend separate Masonic Education.
Masonic education materials provided to candidates in Victoria. Below: Letter sent to candidates on the night of their initiation. Image by author. Photo by author.
The Written Course in each degree is far from difficult. Photocopied references at supplied to the candidate. All he has to do it read these references and answer the accompanying comprehension questions. Virtually all the answers are in the printed material. The aim is not to make the candidate an expert in Freemasonry. It is simply explained to him – “reasonably we think, we are not going to give you the Second Degree until you understand the First Degree”. The logic in this is unassailable, and in our experience is fully appreciated by candidates. In addition, each candidate receives a welcome letter on the night of his initiation, outlining the Masonic education course and assigning him a mentor. This mentorship offers great advantages for the candidate, the reverse is also true. For the chosen brother, often a Past Master, he has to effectively do/read the course himself in order to tutor the new member. Thus, the Grand Lodge is not only educating new members, but old ones as well. Under this system, the advancing brother receives one degree per year – thus it takes about two years for a new Entered Apprentice to become a Master Mason. OTHER MASONIC EDUCATION ACTIVITIES The Masonic Education Course, as now outlined, is supported in further ways. When the lodge is working a ‘higher degree’ and Entered Apprentices and Fellow Crafts, as appropriate, retire from the lodge whilst this occurs, a Masonic Education Seminar for these newer members is always held outside the lodge room – and even during 20 • SUMMER 2014
In terms of general Masonic Education, both Lodge Epicurean & Lodge Amalthea hold at least one Masonic Education Meeting per year; often more than one. Indeed, three years ago Lodge Amalthea decided that ALL its regular meetings (it has an Installation and five other meetings per year – bi-monthly) will be exclusively for Masonic Education, and that any degree ceremonies will be conducted at extra (emergency) meetings, called when needed. It needs to be added that the Masonic Education practices of these two lodges have been extremely successful. There are two key evaluations. The first is that few candidates have subsequently resigned, and the vast majority remain long term as regular attendees and fully involved in lodge activities. And candidates still keep coming. As of June 2013, Lodge Amalthea possessed ten Entered Apprentices and Lodge Epicurean four. IN-LODGE MASONIC EDUCATION
In Victoria, and in not-a-few other jurisdictions elsewhere in English-speaking Masonry, lectures in lodges were not popular. More often than not, attendance at a lecture would be somewhat less than if a degree ceremony was scheduled. Historically, the reason for this has been a distinct lack of quality in speakers. The propensity for a lecturer to stand in the lodge at a lectern and read interminably has had a sadly much-deserved reputation for boredom. Traditionally, a lecture would only be put on in the event there was no degree work available. Masonic education, such as it was, was seen as a poor alternative. In order to counter this problem, some years ago the UGLV instituted a Grand Lodge Speaker’s Panel. Note the word is speaker, not lecturer. A significant number of speakers were trained, under the auspices of the Grand Lodge Education Committee, to speak in lodges – with a large (and ever increasing) variety of subjects available. While, traditionally,
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it is the right of the Master as to who will speak in his lodge, it was very easy for a Lodge Secretary to contact Grand Lodge and request a speaker – often requests for a particular subject can be accommodated. He would be listed on the Lodge Summons as a Guest Speaker, as would the topic of his talk (as opposed to ‘lecturer’ and his ‘lecture’…). It is effectively forbidden for these trained Guest Speakers to read from copious notes – they are first and foremost trained to be entertainers. These talks should always be relatively brief, and followed by question and answer sessions – enabling all members to participate if desired. I will add that this is exactly successful European Masonic practice. As a result, talks in Lodges in Victoria have today earned – or re-earned – a good reputation, which in itself augurs well for Masonic education into the future. MASONIC EDUCATION BEYOND THE LODGE Finally, we must address Masonic Education Beyond the Lodge. For the average Freemason, perhaps, having achieved whatever Masonic Education has been made available to him (MAP or Masonic Education Course, perhaps), that may be as far as he wishes to go, especially if his lodge provides regular guest speakers. But there will be others, and an increasing number in my experience, who wish to go much further. This is where a Lodge of Research comes in. All jurisdictions in Australia have at least one Lodge of Research; some have several. In New Zealand, there are twelve such lodges! There are few Canadian or American Grand Lodges without at least one. A Lodge of Research is the perfect avenue for a new Mason to extend his Masonic knowledge – either in attending and hearing Masonic research papers, or even researching, writing and presenting himself. Further, a number of Research Lodges have Correspondence Circles that a Master Mason can join and thus regularly receive its Transactions. The most famous are Quatuor Coronati Lodge in London and the Irish Lodge of Research, Dublin, but there are many others. Finally, there are even some ‘higher standard’ Masonic Education Courses available. The Victorian Lodge of Research No 218 in conjunction with the United Grand Lodge of Victoria’s Masonic Education Committee conducts a Certificate of Masonic Studies. Presently, candidature is only open to Victorian Freemasons. In New South Wales, its Grand Lodge’s College of Masonic Studies offers advanced courses to its members. The Grand Lodge of South Australia and the Northern Territory conducts a four-year Masonic Education Course. This course is completed by correspondence and it accept applicants from outside the jurisdiction.
CONCLUSION The overriding aim of all Grand Lodges, indeed most social organizations, is the attraction and retention of membership. In this area, the little appreciated area of Masonic psychology is very important. Very largely, the only person who can introduce a new member into the Craft is an existing Mason. In truth, there are relatively few who do so. I have met masons of very long standing who have never proposed a single candidate into their lodge! Why? The lodges that do get candidates, and usually lots of them, are those with high standards, at least, in ceremonial and dining. Members of lodges where the standards are not high rarely propose new members, simply because they feel – either consciously or subconsciously – that their friendship might be affected if they were to do so. This is Masonic psychology at work; a Mason being unhappy with the standards of his lodge and being unwilling to inflict this on others of his acquaintance. The application of these Three Great Pillars, over time, addresses these problems. If Masons are happy with the quality of their lodge – which is largely determined by the first two Great Pillars, then candidates will flow. It is then through the third and greatest of my pillars – Masonic Education – that, most importantly of all, members will be retained. ABOUT THE AUTHOR Kent Henderson, Past Grand Inspector of Workings (Victoria, Australia), is a member of several Craft lodges in Australia and overseas including The Grand Masters Lodge (Dublin). He is a Past Master of the Victorian Lodge of Research, and served for many years as editor of its Transactions. He is a member of many other research lodges in both Australia and overseas, and is a full member of the Lodge of Research, Dublin. He is President of the Australian & New Zealand Masonic Research Council, was the Kellerman Lecturer for Victoria in 1994, and is the author of many books and papers on Freemasonry, including Masonic World Guide (Lewis Masonic, London, 1984), The Masonic Grand Masters of Australia (Drakeford, Melbourne, 1989), and (with co-author Tony Pope) Freemasonry Universal—A New Guide to the Masonic World, Volumes One & Two (Global Masonic Publications, Melbourne, 1998 & 2000). He has spoken in lodges in England, Europe, New Zealand, Africa, and across Australia. He holds the Grand Lodge of South Australia’s Diploma of Masonic Education, he was awarded the Danish 250th Anniversary Commemorative Medal in 1993 by the Grand Lodge of Denmark for outstanding contribution to international Masonic Research, and is listed in Who’s Who of Australian Writers and the International Who’s Who of Writers.
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THE ARTS
Tools and Implements Most Expressive:
New exhibit features Art of Masonic Education By Adam G. Kendall, FMS Opening in November of 2014, the Grand Lodge of California’s Henry W. Coil Library & Museum of Freemasonry will feature a new exhibit illustrating Masonic education in art. Featuring tracing boards and floor cloths dating from the late eighteenth century to the present, the exhibit will run until Spring of 2015. The emblems and symbols of Freemasonry have been the most recognizable, if perhaps the most misunderstood aspect of the Craft throughout its history. Yet they were first depicted, during the early 18th century, when Freemasons began drawing them on the floor with chalk and charcoal in order to instruct initiates in the lessons of each grade. This practice gave rise to an evolving visual tradition consisting of artistic floor cloths, tracing boards, degree charts, glass and celluloid slides, films, videos, and now web-based applications. These symbols comprise an ideographic code that is representative of Freemasonry’s ceremonial evolution.
However, few seem to know the long and fascinating story of these objects, and the artists who made them—men such as Harris, Cross, Webb, and others— whose collective vision still influences Masonic art and ritual to this day. Similar to the 2012 exhibit, Emblems of Innocence and Honor: The Masonic Apron, this display will include some of the best examples of the Craft’s evolving commitment to education for its members, as well as its enduring aesthetic culture. Attendees will encounter a history of Masonic-based educational art, providing context to what they have previously learned in their degrees and what is possible for the future, while still retaining the traditional symbols and tenets. HIGHLIGHTS INCLUDE:
• From the Library & Museum of Freemasonry at Freemasons’ Hall in London, a set of three John Harris miniature tracing boards, engraved and printed by Harris in 1825, arguably the most popular and recognizable of the Emulation ritual tracing boards.
•F rom the Scottish Rite Library and Museum in Lexington, Massachusetts, a late eighteenth to early nineteenth century American tracing board by Jonas Prentiss, as well as two other Harris boards dating from 1823 to 1845.
•M odern floor cloths painted by San Francisco-based printer, artist and Freemason, James Tucker
•M odern tracing boards painted by New York-based Masonic author and artist, Angel Millar.
•W orking early twentieth century Magic Lantern projectors, with glass slides
• I nteractive demonstrations/projections of the Grand Lodge of California’s groundbreaking web-based Candidate Learning Center, which is an online candidate education tool to help each candidate progress through the degrees. Candidates learn from resources including photos, video interviews, interactive games, online articles, and journaling exercises.
These educational tools—particularly the old floor cloths and tracing boards— are perennial objects of fascination by both Masons and nonmembers, because they display the seemingly arcane and impenetrable symbols employed by the fraternity.
ABOUT THE AUTHOR Adam G. Kendall, PM is the Collections Manager and Curator of Exhibits for the Henry W. Coil Library and Museum at the Grand Lodge of F. & A.M. of California. An enthusiastic advocate of Masonic and local culture, he has presented several lectures at numerous venues--most notably the International Conference on the History of Freemasonry (ICHF). Kendall is a past Master of Phoenix Lodge No. 144 in San Francisco and is a founding member of Academia No. 847 in Oakland, California -- the state’s first Traditional Observance lodge. 22 • SUMMER 2014
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COMMENT
Nine Lost Traditions in Freemasonry By John Bizzack
T
he initiatic experience, fellowship, and the depth and breadth of the lessons of moral instruction are but a few of the transformative practices men experience from their involvement in Freemasonry. As a result, a deep stirring of the soul is discovered and has been shared by a multitude of brothers over the centuries; although each man brings to the fraternity an assembly of diverse frames of reference, life experiences, perspectives, education, and ideas. What is it that first instills this wonder and captures the awe of men who enter the West Gate? The answers are as numerous as the number of men who are Freemasons, but it’s clear today that tradition and exceptional protocol blended with the ambience of the lodge room, outstanding floor work, and festive meals and fellowship underscores much of it. A final critical element is meaningful Masonic education beyond the ritual, as noted elsewhere in this issue by Kent Henderson. North American Freemasonry has moved further away from its roots than any group practicing Freemasonry in the world. The reasons for much of that divergence are found in the way we have lessened our emphasis and devalued traditional protocols. Nine specific practices, which are easily characterized as traditional; each contributing to that exclusive ambiance and character setting our Fraternity apart from all others. While there are lodges that continue to practice some of these traditions, there remain many Masons today unaware of the fact these practices, often perceived as something “new” to Freemasonry, ever existed. Some brothers and entire lodge cultures express opposition to a return to traditions once widely practiced, such as festive boards, chain of union and music in the lodge room. Since it is the culture of a lodge that primarily drives the practices used, we more often than not see these, and other traditional practices shelved due to misunderstanding and ignorance of the history and genuine practices of the Craft. While the following is not an exhaustive list of traditions that have largely vanished from Freemasonry, it does offer a glimpse of nine specific practices, which are easily characterized as traditional; each
contributing to that exclusive ambiance and character setting our Fraternity apart from all others. OPENING PROCESSION Although the opening ceremonies in the Blue Lodge are far from lost or missing, the variance of the processional formats between jurisdictions suggests to some Masons that the way they do it in their lodge is the only way it has ever been done. Masonic lodge opening ceremonies have remained remarkably stable in their general form for as far back as they can be traced, at least to the mid-1700’s. Within this general uniformity, however, several variants have indeed developed in the order and form of the procedures and especially in the wording of the ceremonies. Standard English and Irish work calls for an orderly procession into the lodge by the officers and sometimes even the brethren, depending on the work to be done during the meeting. This practice was followed by American lodges into the early 1800s. When entering the lodge, the Master led the procession accompanied by the Chaplain usually accompanied by appropriate music and followed in order by the Wardens, Deacons, Secretary, Treasurer, Stewards, and Marshal. Each officer entered the lodge by taking “one regular, upright step beginning with their left foot” – the symbolism of this protocol being is explained later in this article. The procession, led by the Master from the West entrance to the East allowed each officer to assume their station as they arrived to it. All members and officers would stand until the opening ceremony was complete. MUSIC IN THE LODGE
The early purpose of music in Freemasonry was to add dignity and provide structure and atmosphere to the many of its ceremonies. Source: Scottish Rite Museum and Library http://nationalheritagemuseum.typepad.com/library_ and_archives/freemasonry-and-music/
Fellow Crafts learn that music softens the heart and cultivates the affections by its soothing influences. Masons today do not associate that meaning with the long history of music played in the Masonic lodge during various parts of meetings and ritual. There is, however, a rich history of music and Freemasonry - Anderson’s Constitutions (1723) contained not only the lyrics of Masonic songs, but some musical notations. The early purpose of music in Freemasonry was to add dignity and provide structure SUMMER 2014 • 23
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and atmosphere to the many of its ceremonies. Many classical composers wrote specific concertos, movements, sonatas and there are entire operas devoted to Masonic themes. Some Masonic writers attribute the slow disappearance and disuse of music to the lack of replacement musicians in lodges following the passing of brothers who had served as long-time organists in lodges. Others have suggested that when live music was no longer an option in many lodges for whatever reason, and obtaining prerecorded music along with the equipment to play it was an expense that budgets did not allow, music was dropped. PREPARATION ROOM LECTURE There are few records offering the history of the Preparation Room lecture. However, as Masons we understand the Preparation Room is a sanctuary for the candidate as well as the brothers preparing him and doing so in a way that not only presents the candidate as properly attired, but to help prepare his mind so that he is ready to receive enlightenment from the important undertaking awaiting him. In the past, this was done by observing silence and by delivering a short lecture once the candidate was hoodwinked in the room. STEPPING INTO THE LODGE ON THE LEFT FOOT In the symbolism of Freemasonry, the Entered Apprentice Degree is represented by the left side, which indicates that as the left is the weaker part of the body, so is the Entered Apprentice Degree the weakest part of Freemasonry. This doctrine that the left is the weaker side of the body is ancient. History informs us that stepping into temples, with both feet bare – and to step first with the left too can be traced back as far as 4,000 years in various cultures. The practice is based on the acceptance that the right is more used, thus, the organs and limbs of the right side are by nature more powerful than those of the left. THE REFLECTION ROOM
vanish, but so did some esoteric philosophies and interpretations of the Craft. FESTIVE BOARDS Masonic Festive Boards are one of the oldest forms of Masonic fellowship. Unfortunately, this practice too declined in the latter half of the 20th century in North American Masonry. In 1717, when the Grand Lodge of England was formed to revitalize the lodges in and around London, one of the reasons given was to revive the Quarterly Communication and to hold the Festive Board Feast with fellowship and Masonic education. In 1721, the minutes of a lodge in England tell us, “after grace said, they sat down in the ancient manner of Masons to a very elegant feast and dined with joy and gladness.”1 A growing number of lodges around the nation are reviving the tradition. The Festive Board is a not tyled meeting, but Masonic etiquette and protocol drives the event. Programs include the traditional seven Masonic toasts. Dress is customarily formal. An education presentation is part of Festive Board protocol as well, thus rounding out a celebration centered on a common meal; a harmonious investment in the social, educational, charitable, and traditional spirit of brotherhood. Lodges practicing this time-honored tradition find no better or more effective low cost- high-return investment in men to remain more engaged and active in their lodge than an event centered on the aspect of fellowship in this manner. THE CHAIN OF UNION The Chain of Union is an ancient practice, one that goes back to the Compagnonnage — the twelfth century French stonemason corporation — where it was known as “alliance’s chain.” The Chain of Union was at one time part of the closing of business meetings and ritual work in our Blue Lodges. Fundamentally, the purpose of a Chain of Union is to signify and validate the unbreakable oneness of
The Reflection Room began the journey for an initiate and told a story through its symbolism – a story of change – the most befitting story for the pre-initiated. Some of the symbols in the room are purely alchemical, and alchemy is far, far more than a romantic notion about making gold from lead; it is the science of change. The Reflection Room is one of the most beautiful and profound symbolic experiences that can be offered an initiate, and so it is lamentable that it is rare in Blue Lodge Masonry today. The use of the Reflection Room declined in practice following the Morgan Affair in the 1820s and the rise of the Anti-Masonic Party through the 1830’s. The decline was seen as an attempt to distance Freemasonry from anything that could be thought as “too mysterious” by the profane, thus not only did the Reflection Room nearly A growing number of lodges throughout N. America are reviving the custom of the festive board, which began to decline in the United States in the twentieth century. 24 • SUMMER 2014
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undamentally, the purpose of a Chain of Union is to signify and validate the unbreakable oneness of the brethren by the bonds of the fraternity. This practice, however, has since the 1960s fallen into disuse in many jurisdictions, even though it is one that symbolically unites us, physically, spiritually, morally.
the brethren by the bonds of the fraternity. This practice, however, has since the 1960s fallen into disuse in many jurisdictions, even though it is one that symbolically unites us, physically, spiritually, morally. ELEGANCE OF DRESS We see lodges with different dress codes around North America, and there are many who subscribe to the belief that Masonry can be practiced in any attire. Of course, it can, but observing the dignity of the Craft is not best served by the simple thinking that if a man is dressed comfortably for lodge he is more likely to attend. As with all important and special events in our lives, an important part of the ritual is the preparation that takes place before a brother even leaves for lodge. Before weddings, funerals, church, business meetings, and other similar events, participants usually put on special clothes and in so doing, arrive at a different frame of mind – changes our consciousness and delineates the special from the ordinary; the sacred from the profane.
FURTHER READING Giovanni Lombardo, “Chain of Union,” Lemmi Lodge No. 400 Grande Oriente d’Italia, Lodgeroom International Magazine. 2006. Andrew Hammer, “Examining the Concept of the Chain of Union,” Living Stones Magazine, May 2012. Thomas Power, Oliver Ditson, “Masonic Melodies: Adapted to the Ceremonies and Festivals of the Fraternity,” Freemason’s Magazine, and Scottish Rite Masonic Museum and Library, (No date). Accessed December 2011. http://nationalheritagemuseum.typepad.com/ library_and_archives/freemasonry-and-music Bernhard W. Hoff , “Lodge Opening Ceremonies: History and Comparison,” A Paper Presented to The New Jersey Lodge of Research and Education No. 1786, Highland Park Lodge No. 240, March, 2003. Anonymous (W____ O___ V___n.), The Three Distinct Knocks, (Reproduced by Kessinger Publishing, ISBN 1-56459-247-2, 13.
Respectable attire, something similar to at least today’s coat and ties, seemed always the standard dress for lodge throughout our history until the 1970s. As dress codes were relaxed we find an interesting correlation in declining protocol and formerly exceptional ritual. There is no evidence that relaxing dress codes in Freemasonry contributed to increased attendance anywhere in North America.
ABOUT THE AUTHOR John Bizzack, Ph.D., is a member of Lexington Lodge No. 1, Lexington, KY and Louisville Scottish Rite. He is the author of three books about Freemasonry: Discovering Freemasonry in Context, When History Fails, Legend Prevails, and For the Good of the Order.
PURGING THE LODGE The Purging the Lodge of all but Masons is an ancient and traditional practice as well and performed in all versions of ritual taking place before the lodge is tyled. This duty is always the business of the Senior Warden assisted by both Deacons. Personal avouchment by the Senior Warden by merely looking around the lodge to see if there is anyone not recognized as a Mason is one method of purging. When the more traditional method is practiced, the Deacons, acting under instruction of the Senior Warden, collect the word from the brethren individually and deliver it back to the West. This is accomplished by the Deacons approaching each man in the lodge, except for other officers. Each man stands and whispers the word of the degree in low breath to the Deacon. The Deacons then jointly return the West with their report to the Senior Warden.
NOTES 1
ould’s History of Freemasonry Throughout the World, Vol. 11, Chapter 1, The G Grand Lodge of England, 1717-1723. Scribners, NY, 1936.
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HISTORY
A Treasure Beyond All Imagining:
The Masonic Library at Lancaster Lodge No. 57 By José O. Diaz, Ph.D. INTRODUCTION “What was the secret?” the frightened young boy asked his grandfather. Leaning over, as if to discourage prying ears, the enigmatic old man replied “a treasure … a treasure beyond all imagining, a treasure that had been fought over for centuries by tyrants, pharaohs, emperors, warlords, every time it changed hands it grew larger then suddenly, it vanished.” The boy sat in mesmerized silence while his grandfather connected the treasure to the legendary Knights Templar and then to their alleged successors, the Freemasons. The possibility of an undiscovered treasure, protected by modern-day Knights Templar, sent the young boy in a treasure hunting quest that, in true Hollywood fashion, culminated in the discovery of ancient relics. For historians, the ruminations of the movie National Treasure are good yarn. A romantic tale nicely sprinkled with some historical truths. The Knights Templar existed and became fabulously wealthy until Pope Clement V ruthlessly disbanded the order in 1312. Nine Freemasons signed the Declaration of Independence and Freemasonry played a role, albeit a modest one, in America’s fight for independence. In fact, Masonic treasures do exist, remain unknown to the public and, on occasions, have faced and survived human and natural calamities1 THE FIRE The fire began around 3:00 PM on December 15, 1944. Five men were in the building playing cards when the blaze started. Two bystanders, Elza Hankison and Jake Messbarger, saw flames shooting from the structure and contacted the fire department. Howard S. Caldwell, a refrigeration salesman, managed to snap a few pictures of the blaze. The images revealed the three-story brick building wrapped in thick smoke. Located at 224 South High Street, in Lancaster, Ohio the Lancaster Masonic Temple sat on a hill much higher than the street level and it had a number of wide steps that led up to the entrance. The smoke quickly moved over downtown Lancaster where hundreds of residents saw the rapidly consuming fire. The fire department, hampered by cold weather and low water pressure, helplessly watched the flames consume the front of the building, collapsing its 50 foot tower. Preliminary reports indicated the blaze was caused by defective wiring. The fire destroyed Masonic furnishings, regalia, and assorted records. According to the Lancaster Eagle-Gazette, Masonic authorities were particularly concerned with the fate of the building’s “irreplaceable” Masonic Library.2 This December misfortune, however, brought reasons to rejoice. In addition to police and fire personnel, dozens of private citizens helped authorities battle the flames, with only minor injuries to two firemen. Additionally, it spared some records and other important documents kept in safes. Insurance covered some of the losses and the walls of the building remained standing. The temporary loss of their meeting place did not deter Masonic activity in the city. Within days of the fire, other fraternal organizations such as the American Legion Post, the Elks, 26 • SUMMER 2014
and the Knights of Pythias offered their facilities as a meeting place for Masonic groups. Fortunately, the Temple’s library survived the flames.3 GENTLE MADNESS The Freemasons’ concern for the well-being of their library was not a perfunctory statement. From its inception, Freemasonry and its practitioners seemed preoccupied, if not obsessed, with books and education. No lodge is considered duly open unless the Volume of the Sacred Law, whether the Bible, the Tanakh, the Koran or other holy text is placed on the lodge’s altar. Additionally, the lessons of Freemasonry emphasize not only the benefits of studying the seven liberal arts and sciences but also the need to make the study of Freemasonry a life-long pursuit. This directive, inculcated by Masonic ritual, partially explains not only the Lancaster’s Masons concern over their library but also the development of countless Masonic libraries worldwide.4 Masonic libraries and their holdings used to make news. Nineteen and early twentieth century newspapers, for example, are replete with information about Masonic libraries and books. Information about openings, closings, donations, fires, and even the politics of Masonic books appeared regularly in town newspapers. On February 2, 1830, the Ithaca Journal and General Advertiser reported on a “debate of singular character” taking place in the Pennsylvania legislature. A member of that body offered a resolution asking the library committee to purchase, among other titles, the notoriously anti-Masonic Morgan’s Illustrations of Freemasonry, Bernard’s Light of Masonry, and Abbe Barruel’s Freemasonry. The resolution elicited howls of protest from angry members who took exception to the content of some of these volumes. Pro-Masonic factions in the legislature fought back. They moved to extend the resolution by including an amendment authorizing the library committee to purchase books dealing with federalism, democracy, and “the late contest between Jackson and Adams.” After further debate, the Pennsylvania House rejected the resolution. 5 Interest in Masonic libraries extended beyond the book’s political opinions. Their rareness and value were also newsworthy. In 1899, The Philadelphia Enquirer published a laudatory article highlighting the rare books housed in the library of the Masonic Temple on Broad and Filbert streets. Under the headline “Americans as Book Lovers,” The Macon Daily Telegraph profiled both the Iowa Masonic Library and the Library of the Massachusetts Grand Lodge. Newspapers from Duluth, Minnesota to Salt Lake City, Utah published stories of their local Masonic libraries as well as detailed breakdowns of their circulation statistics and summer hours. In 1864, San Francisco’s Daily Evening Bulletin called the new Masonic Library a “fixed fact” and explained that the library’s four dollar fee entitled every Mason in good standing to borrow books. The New Orleans’ Daily Picayune noted that former Confederate General Albert Pike had proposed to donate his book collection to the Masonic Library in Charleston, South Carolina.6
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and often at their own expense they compiled one of the richest Masonic libraries in America.10 The library at Lancaster Lodge No. 57 is a treasure trove of Masonic history. The library room has retained the character of the nineteenth century Methodist-Episcopal Church to which it once belonged. Its inconspicuous presence offers Freemasons a good place to concentrate, view materials, and meet people. The room housing the library is a quiet and peaceful space. Tucked behind the lodge’s administrative office, the reading room is decorated with tables, rocking chairs, plaques, memorabilia, and portraits of Lancaster’s notable Freemasons. Excellent examples of Freemasonry’s material culture, such as the framed Masonic apron belonging to William T. Sherman’s father Charles Sherman, also dot the room. The library’s balcony can be reached by a small circular stair. Booklined shelves, packed with hundreds of monographs and bound serials (many out of print), peer down over The Library at Lancaster Lodge No. 75 is a treasure trove of Masonic history. the railing. Many of these items bear the scars from the Photo by author. 1944 fire. They display blemishes and stains characteristic of smoke-damage. The smell of burned paper remains Even patron’s complaints made it into print. In 1916, The Fort Worth Star Telegram announced the start of a new Masonic library by Fort detectable. Books damaged from the fire bear that evidence in their Worth Lodge No. 148. According to the paper, the lodge asked each outer binding and the top edges. It is, therefore, very likely that by member to either donate a volume on Masonry or to contribute money properly stacking these books library users protected them from smoke for the purchase of Masonic books. In a newspaper article, “a tarrying and soot damage. visitor” described the town’s Masonic library’s fine selection of books. THE CROWN JEWEL He went on to complain about the removal of publications such as, Westminster Review, Nineteenth Century, The Nation, Scientific American, The library’s most prized asset is its superb collection of rare books. and Harper’s Weekly. Library staff informed the unhappy user that these Users of this corpus will undertake a remarkable trip into the Craft’s items had been “purloined” and mutilated by patrons.7 formative years. The collection’s crown jewel is its 1723 edition of THE TEMPLE LIBRARY There is nothing purloined or unauthentic about Lancaster, Ohio’s Masonic temple. It is indeed no ordinary structure. Completed in 1843, the building originally served as Lancaster’s First Methodist Episcopal Church and represented one of the state’s best examples of Greek revival architecture. By 1907, the local Masonic lodge had purchased the property and on June 24, 1908, the day Freemasons celebrate St. John the Baptist day, and mark the birth of the Grand Lodge of England, Lancaster Freemasons donned their ceremonial aprons, sashes, and jewels and consecrated it as the town’s new Masonic Hall.8 The library that followed Lancaster’s Freemasons into their newlyconsecrated building resulted mostly from the work of two newspaper editors: William James Reese and George Sanderson. Reese, an attorney, was born in Philadelphia moved to Ohio, married Mary Elizabeth Sherman (sister of future Union General William T. Sherman), served as a Brigadier General in the Ohio Militia, and edited the Lancaster Gazette. In 1828, the indefatigable Reese joined Lancaster Lodge. 9 Reese’s partner and fellow Pennsylvanian, George Sanderson, was also a newspaper editor, and a veteran of the War of 1812. He served as Lancaster’s mayor, justice of the peace, and as a state legislator. These men’s connections to Freemasonry and, particularly, the York Rite, made them some of the most recognizable figures in Ohio’s Freemasonry. Their extensive Masonic travels gave Reese and Sanderson access to the richness of Masonic books and literature. Slowly, unsystematically,
Anderson’s Constitutions. Like the history of Freemasonry, the history of Anderson’s Constitutions is absorbing and imprecise.
Modern Masonic historiography, and its love affair with the written word, began in 1723 when Reverend James Anderson, a Presbyterian minister and arguably the first historian of Freemasonry, combined the Old Charges, a series of manufactured legends, with Enlightenment ideals. The Charges, which he termed ancient landmarks, dated back to the middle ages and contained the legendary history of the medieval stonemasons. They stressed the stonemason’s alleged noble origins, their uncommon understanding of geometry, and the duties of three categories of stonemasons: Masters, Fellows, and Apprentices. Using Biblical and mythological tales, they tracked the roots of Masonry from Adam in the Garden of Eden to the revival of classical architecture in England. The oldest of these documents are the Regius and the Cooke Manuscripts. According to historian David Harrison, both documents appear to share a common source and both present a history of Masonry dating back to Egypt and claiming that geometry arrived in England during the rule of King Athelstan (c. 893/895 –939). It was these documents, collectively known as the Gothic Constitutions that James Anderson digested and modernized by writing a history of Masonry and producing The Book of Constitutions.11 Anderson’s Constitutions, as the volume became known, laid down the governing principles of all Masonic lodges and the duties incumbent upon all freemasons. At the heart of the volume are a set of six charges. Of these charges or tasks none was more controversial and, perhaps momentous, than the first one. “Of God and Religion,” as the charge is SPRING 2014 • 27 SUMMER
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The material and print culture of Freemasonry on display: pre-American Civil War apron and copies of Anderson’s Constitutions (1723), Webb’s Illustration of Freemasonry (1805), and The Maryland Ahiman Rezon (1797) Photo by author.
titled, downplayed Christian beliefs and practices and, in keeping with the prevailing Enlightenment ideals, replaced them with a statement of religious toleration. The two editions of Anderson’s Constitutions (1723 and 1734) were the most influential Masonic works published in their time. They were circulated throughout the English-speaking world and translated into several European languages. . Wherever Freemasons established a lodge, Anderson’s Constitutions followed and brought with it ideological cohesion and claims of authenticity. 12 The existence of a 1723 edition of Anderson’s Constitutions in the Lancaster Lodge Library is just the beginning. Among the holdings of this remarkable institution, the student of Freemasonry can locate a 1746 and 1756 editions of Anderson’s Constitutions, the John Noorthouck’s edition of Anderson’s Constitution (1784), The Suffering of John Coustos for Freemasonry (1746), Freemasonry at the Crown and Anchor Tavern (1772), Thomas Webb’s Freemason’s Monitor (1805), and Institution of the Grand Lodge of Scotland (1771). The collection also includes rare and long out of print Masonic journals such as The Cairo to Mount Sinai Journal, the Voice of Masonry, The Liberal Freemason, and the Masonic Monthly.13 Unfortunately, these treasures, like the fabled Knights Templar treasure, seem irretrievable. The Library at Lancaster Lodge, like most lodge supported libraries, offers no systematic way to access its holdings. Retrieval is, therefore, delegated to the vagaries of serendipity. Only the most persistent scholar, if aware of these holdings, can mine them to their fullest. Even more troublesome is the lack of a climate controlled environment, and the unintentional disregard of modern library preservation practices, such as custom-made acid-free book boxes that are sized to each book, or any of the myriad procedures necessary to protect and access rare materials. The good will of the library’s caretakers and their respect for these materials is simply not enough to ensure their survival. This is clearly not the Masonic way. 28 • SUMMER 2014
THE MOTHER OF ALL ARCHIVAL MOTHER LOADS The preservation and organization of Freemasonry’s extensive printed and material culture is now a challenge for all caretakers of Masonic libraries. Mark Tabbert, an archivist, historian, and Freemason sums up the challenge and opportunities faced, not only by the library at Lancaster Lodge but by all Masonic libraries nationwide. “American Freemasonry,” Tabbert argued, “is sitting on ‘the mother’ of all archival mother loads.’” According to Tabbert, no other American volunteer association has Freemasonry’s documented historical record dating back to the 1730s. Perhaps more remarkable, is that these records extend across all geographical areas, race, ethnicity, class, political party, and religion in American culture. The problem, Tabbert points out, is that there is no central access point to this information and when scholars attempt to enter this Masonic labyrinth they collide with “divergent levels of knowledge and the peculiarities of Masonic bureaucracies.” In response to this state of affairs, Tabbert has proposed six major initiatives directed at applying bibliographic control to Masonic Libraries and Museums nationwide. These initiatives include the digitization of Grand Lodge proceedings, the creation of nationwide databases listing Regular Grand Lodges and U.S. Masonic lodges, and the building of a unified online catalog for books and Masonic artifacts. 14 Tabbert’s initiative is indeed a good start. Unfortunately, much more remains to be done. The library at Lancaster Lodge No. 57 survived water and fire damage. Whether it can survive human and financial neglect is yet to be seen. Freemasonry now risks losing nearly three hundred years of history to intellectual apathy and financial inattention. The unforgiving scythe of time continues to inflict irreparable damage among these once proud institutions. The standing of American Freemasonry also hangs in the balance. If Masonic reputation, as Albert Mackey often argued, rests on how well-
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Thomas Smith Webb’s highly acclaimed Freemason’s Monitor or Illustrations of Masonry (1805). The book had a significant impact on the development of Masonic Ritual in the United States. Photo by author.
informed the membership remains, then the fraternity is in serious peril. Writing in 1996, Michael S. Kaulback, a Freemason and staff member at the Samuel Crocker Lawrence Library and Museum Grand Lodge of Massachusetts, urged his fellow Masons to use the library and study Masonic history. “Our Masonic Libraries,” he lamented, “are begging for Masons to make more use of them.” Kaulback’s call for renewed interests in the nation’s Masonic libraries is worth extending to non-Masons as well. 15
This time Hollywood was correct. Treasures do exist. The one housed in Lancaster Lodge No. 57 is indeed beyond all imagining. It is one of the most impressive and least known collections of Freemasonry and Fraternalism anywhere in the world. Its relative obscurity and the possibility that, like the fictional Templar treasure, it too could vanish, is hard to fathom. Death by neglect would seem an ignominious fate for the print and material culture created by an institution conceived in freedom and dedicated to the proposition of spreading light, wisdom, and truth.
see Gordon S. Wood, Empire of Liberty: a history of the early republic, 17891815 (Oxford; New York: Oxford University Press, 2009). For a book-length treatment of early American Freemasonry see: Stephen C. Bullock, Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order, 1730-1840 (Chapel Hill: University of North Carolina Press, 1996). 2
ancaster Eagle-Gazette, “Century-Old Masonic Temple Gutted by Flames,” L Saturday December 16, 1944.
3
Ibid.
4
reemasons are instructed to pursue the study of the seven liberal arts and sciences F during the lecture that follows the Fellow Craft degree. This is the second of three degrees offered by Blue Lodge Freemasonry.
5
“Strange Debate” Ithaca Journal and General Adviser, 13:30, February 2, 1830, 2,.
6
e Philadelphia Enquirer 141:141 (CHECK Volume & Number to insure they Th should both be #141), May, 21, 1898 ,8; The Macon Daily Telegraph, November 21, 1912; The Salt Lake City Weekly Tribune, July 5, 1879, 2; Daily Evening Bulletin, 19:4, November 12, 1864 , 3.
7
ort Worth Star Telegram, 34:225, September 24, 1916, 4; The Daily Picayune, F January 13, 1883, 2; The Salt Lake Weekly Tribune, May 29, 1884, 3.
8 James C. Draper, Freemasonry in Lancaster, Ohio 1820-2008 (Lancaster, Ohio: J.C. Draper, 2009). 9
Ibid
10
Ibid.
11
avid Harrison, The genesis of Freemasonry (Herhsam, Surrey, UK; Lewis Masonic, D 2009), 14-17; for a non-academic introduction to Freemasonry see Jay Kinney, The Masonic Myth: Unlocking the Truth About the Symbols, the Secret Rites, and the History of Freemasonry (New York: HarperOne 2009).
12
lthough recent scholarship is changing the dichotomy of speculative versus A operative Masons, the term speculative refers to members of a Masonic lodge who did not work in the building trade and simply speculated/studied the more esoteric aspects of Masonry. See J. A. M Snoek, Researching Freemasonry: Where Are We? (Sheffield: Center for Research into Freemasonry and Fraternalism, University of Sheffield, 2009); Traces of Masonic activity existed prior to 1717. The oldest Masonic Lodge minutes are found in Edinburgh, Scotland, Mary’s Chapel Lodge No. 1. For more on Mary’s Chapel see: Lisa Kahler, “The Lodge of Edinburgh, 1598-1746” in eds. R. William Weisberger, R., Wallace McLeod, and S. Brent Morris. Freemasonry on Both Sides of the Atlantic: essays concerning the Craft in the British Isles, Europe, the United States, and Mexico (Boulder: East European Monographs; New York: Distributed by Columbia University Press, 2002); The de-Christianization of Freemasonry remains a point of contention. Historian Alexander Piatigorsky has argued for the existence of two Masonic views: Deist and Christian with Anderson’s Constitutions standing for the Deist position and the Old (or Robert’s) Constitutions maintaining a Christian view. See Alexander Piatigorsky, Who’s Afraid of Freemasons: the Phenomenon of Freemasonry (New York: Barnes and Noble, 2005), 44-45.
13
CLC’s Worldcat confirms that many of these titles have not been cataloged or are O held by just handful of institutions. For example, the 1772 edition of Freemasonry at the Crown and Anchor Tavern and the nineteenth century Cairo to Mount Sinai Journal show no holdings in OCLC. The Lancaster Library seems to hold the only known copy.
14
ark Tabbert, “Freemasonry and the Digital Revolution,” Pietre-Stones Review of M Freemasonry, 2006, accessed May 5, 2010.
15
lbert Gallatin Mackey (1807 –1881) was an American medical doctor and A Masonic scholar. He served as Grand Lecturer and Grand Secretary of the Grand Lodge of South Carolina and Secretary General of the Supreme Council of the Ancient and Accepted Rite for the Southern Jurisdiction of the United States; Albert G. Mackey, Encyclopedia of Freemasonry: And Its Kindred Sciences Comprising the Whole Range of Arts, Sciences and Literature As Connected With the Institution (New York; London: The Masonic History Company, 1921), 445-446; Michael S. Kaulback, “The Value of Masonic Libraries,” Short Talk Bulletin, February 1996.
ACKNOWLEDGEMENT I wish to extend my sincere thanks to the Brethren of Lancaster Lodge No. 57 Lancaster, Ohio, and particularly to James Draper, Dick Benadum, and Scott Snider. The protection and respect they grant to these materials reminds me of Victor Hugo’s words “a library implies an act of faith.” ABOUT THE AUTHOR Dr. José O. Díaz is an associate professor, curator/librarian, and adjunct professor of history and Latin American Studies at The Ohio State University. He’s a specialist in early American history. His research interests focus on the history of the American Civil War, Masonic rare books, the material culture of American and Latin American Freemasonry, and public history. In addition to teaching American and public history he’s taught courses on the history of Freemasonry. He served as Master of York Lodge #563 F&A M, Worthington, Ohio in 2006 and is a dual member of Arts & Sciences Lodge #792 F&A M, Hilliard, Ohio. A thirty-second degree Scottish Rite Mason he’s a member of the Valley of Columbus, the York Rite, and a 2010 Fellow of The Masonic Society. NOTES 1
e literature on the Knights Templar is extensive. For an introduction see Stephen Th Horwath, The Knight Templar: the essential history (New York: Continuum, 2006). For an interesting discussion of the role of Freemasonry in the early republic
SUMMER 2014 • 29
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Masonic Money
S
ince these articles are intended for a predominantly American magazine, it is appropriate that when speaking of Masonic paper money, the one banknote that immediately comes to mind is the US $1 note. It has been analysed to the nth degree, portraying, as it does, the painting by Andrew Sealey of George Washington, the quintessential American Freemason. The Masonic emblems: the all seeing eye, pyramid and other devices, have been given innumerable interpretations, even before Dan Brown descended on the scene! Among collectors the US $ 1.00 bill has long been termed the ‘Masonic dollar’. The nickname traces its roots to the 1917 large size American
dollar note. It was not only the portrait of George Washington that had Masonic associations but the left hand side vignette depicts a scene that to a Freemason has apparent unmistakable Masonic signification. It is by the National Bank Note Company’s portrait engraver Joseph P. Ourdan (1870-1935, not a Freemason) depicting a group of sailors; the figure in the foreground is giving the sign of fidelity, while another sign is being discharged by the sailor just behind him, head crouched. The sailor on his knees appears to be doing the same with his left hand. The group depicted are in fact Christopher Columbus and his entourage aboard the Santa Maria giving thanks to the Lord on the first sighting of land in the Americas, the Watling Island . . . thus no Masonic significance. The current dollar bill first appeared in 1935 and incorporates what are seen as masonic emblems within the dual Great Seal of the United States. That on the left depicts the all seeing eye of the Deity within a triangle above a pyramid. On the right, above the American eagle, are the 13 six pointed stars arranged to form the shape of the Shield of David. The symbols are a tribute to George Washington: first President of America. The formal and official view of the Bureau of Engraving and Printing, who had the notes designed and printed, is that there was no intention whatever to give the notes any Masonic connotations. 30 • SUMMER 2014
Coming closer home (for me) to Europe, demands were made in the Greek parliament for the withdrawal of the new 500 Drachmae ‘Masonic’ banknote when it was first issued in 1983. The banknote depicts Ioannis Kapodistrias, the first Greek Governor after the liberation from Ottoman rule in 1828. Kapodistrias was a Freemason, though not supportive, having effectively banned all secret societies, including Freemasonry for the best part of a quarter century. Nonetheless, the banknote design incorporates a supposedly ‘Masonic’ handshake at the base of the note with the square and compass design as a background to the numeral ‘500’, at the centre of the note. These were considered by some to be intentional references to Kapodistrias’ Masonic affiliation and the design was replaced in the next issue of the note some years later. The two examples given need a little imagination in their interpretation and are quaint Masonic stories. There are, however, some ‘genuine’ Masonic banknotes. This is only dependant on allowing some leeway in the definition of a banknote, which may be described as a printed monetary instrument that is redeemable on sight and is made out to ‘bearer’. Using this as a correct definition of ‘paper money’, a wonderful example of an exceptional British banknote exists in the Museum collection in St Helier, Jersey. In 1866, in an endeavour to raise funds for the building of the first Masonic Temple in the Channel Islands, the few Masons at the time came up with an ingenious scheme: a circulating banknote that was effectively an interest free guaranteed ten year loan! The £1 notes, issued over a period of several months in August of 1866 by authority of the board of the Masonic Temple Company, had all the ingredients of a legal tender banknote. The design was executed by William Adams, a very well-known and active Jersey mason who became Provincial Grand Secretary for three years starting in 1857. The note, with other similar
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the proclamation of the new Republic of Portugal in 1910, a major monetary reform introduced the new currency system establishing, for the first time, the centavo and escudo currency units. The 1918 Five Centavo note incorporates to the left of centre, the blatant Masonic square and compasses, placed there as a symbol of the republican ideals that had only recently replaced those of the monarchy, following on the assassination of King Carlos and the Crown prince a few years earlier. Such Masonic ideals as truth, relief and brotherly love have often – and still are, in some nations – been admired and adapted by political groups to symbolise their national aspirations. The square and compasses are the most obvious of these symbols. The small size notes were issued by the Government Treasury and were backed by bronze coinage. They continued in circulation until 1925 when all fractional currency was done away with. issues by various institutions on the Island at the time, resembles in detail the Bank of England £1 note of the period. The Provincial Masonic coat of arms appears on the top right of the note and a beautifully engraved view of the temple on the opposite side. Normal security measures are incorporated. The notes, hand numbered and dated and signed by the trustees of the Board, have the printed statement ‘We Promise to pay the Bearer’ and ‘redeemable on Demand’ followed by a blank space to allow an entry of the name of the person or authority who would redeem the note. Portugal also issued a genuine Masonic banknote, the 1918 five centavos issue that circulated as legal tender for almost a decade. After
No doubt the observant collector will discover some more instances of Masonic banknotes – an unusual and curious Masonic collector’s field. BIBLIOGRAPHY & FURTHER READING: Yasha Beresiner. A Collector’s Guide to Paper Money, Andre Deutsche, London, 1978. George S. Cuhaj. Standard Catalog of World Paper Money, General Issues: 1368-2014, 20th Ed., Krause Publications, 2008. Tom Hudgeons. The Official Blackbook Price Guide to United States Paper Money, 46th Ed., House of Collectibles, 2013.
SUMMER 2014 • 31
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IN PRINT
Book Reviews: Current Studies on Traditional Freemasonry by Fabio Venzi
Living Landmarks of Freemasonry by Barry Mitchell
Fabio Venzi hails from Rome and is the editor of the Masonic journals De Hominis Diognitate and Quattuor Coronatorum. His academic approach spills through in all aspects of his writing.
This compilation of twelve lectures covers a wide range of topics and is the work of Berry Mitchell, who spent his first years in Masonry as assistant librarian of the Provincial Grand Lodge of Sussex. During those nine years he catalogued thousands of Masonic books and was introduced to the writings of such notable authors as MacKay, Gould, Waite, and Wilmshurst. The majority of these lectures rely heavily on these late nineteenth and early twentieth-century works.
With the recent appearance of “Traditional Observance” and “Observant” lodges on the American Masonic landscape, an American Freemason might mistake the title of this book, which has nothing at all to do with the American Masonic movements. Studies on Traditional Freemasonry is similar to Wilmshurst’s The Meaning of Masonry, in that it is a collection of essays admired by readers and later compiled into book form as a sort of Masonic codex. The first third or more of the book is not for the faint of heart, especially for those readers with passionate and unswerving ideas about the origins of the Craft. In classic academic style, Venzi systematically dismantles the various origin stories, defending the one he believes is the most likely. For those who enjoy the academic study of the Craft, this part of the book will be a difficult, but worthy, read. As the essays move towards “traditions”—forms and meanings of various practices—the book is pure joy. Staying true to Venzi’s academic fashion and form, the book is heavily footnoted, quoted, and attributed. It is not written speculatively, but it does present excellent ideas worthy of consideration and meditation. Through tireless quotation, Venzi makes it clear that these ideas are not new, not his own, and not to be taken lightly. Studies on Traditional Freemasonry is a worthy and well-constructed read for those seeking an academic discussion of how and why Freemasonry has worked its rituals and the benefits one might derive therefrom. Reviewed by Cliff Porter Lewis Masonic (2013), 240 pages Paperback, £14.99 (about US$25)
32 • SUMMER 2014
In the introduction, Mitchell describes the book as a series of lectures “intended to be verbally delivered and ... only ... sparingly modified for current academic appreciation.” Perhaps these modifications are the brief lists of references at the end of each chapter. Although he suggests that these may be “performed without the need for rehearsal” at lodge meetings or festive boards, their length may be a barrier to this use in US lodges. It is rare to hear a Short Talk Bulletin presented at lodge, and these can be presented in less than half the time required for one of Mitchell’s twenty to twenty-five minute lectures. Therefore, this book would be best suited for the Mason who has a few spare minutes and prefers stand-alone chapters that can be read in a single sitting rather than other choices that would involve a higher level of complexity. Topics range from the title lecture on “Landmarks” to subjects drawn from Masonic ceremonies. Several chapters are concerned with strictly British events and Masons, a focus which may cause some readers to struggle through paragraphs packed with longdead earls, dukes, and princes. Some lectures would have been improved by updating sections with more recent scholarship. Without taking advantage of the relatively recent acceptance of Freemasonry as a legitimate field of academic inquiry, some of the lore of the “speculative histories” of the nineteenth century is given unnecessary credence. American Freemasons take pride in the actions of the brotherhood during the US Civil War. Their retelling by Allen Roberts’s House Undivided and Michael Halleran’s more scholarly Better Angels of Our Nature should be familiar to all. Mitchell’s “Freemasonry under Adversity” adds to these by mentioning events that occurred during the Napoleonic Wars (including the legend of Napoleon Bonaparte’s being made a mason on Malta), the Boer War, and both World Wars. Again, it is heartwarming to read of wartime acts of fraternal support, but the lack of references is frustrating.
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Most intriguing, however, is the final lecture of the ninety-sixpage book. Here Mitchell details the William Hogarth print Night taken from the 1738 painting of the same name. He indicates that copies of this picture are exhibited in many English Masonic buildings. It is familiar to most American Masons who have even a small interest in old Masonic engravings. It is included in Brent Morris’s Complete Idiot’s Guide to Freemasonry, and other Hogarth engravings are common illustrations in history texts (including the Western civilization text I use in my classes). While I envision most of Mitchell’s lectures being read from a podium, Hogarth’s Night could be used as an excellent illustrated presentation. UK Masons, as well as Anglophiles elsewhere, should enjoy this writer’s remarks on various aspects of Freemasonry. Reviewed by Wayne E. Sirmon Lewis Masonic (2014), 96 pages Paperback £9.99 (about US$17 ) Joseph’s Temples: The Dynamic Relationship between Freemasonry and Mormonism by Michael W. Homer Mormon Masons tend to be either disappointed or disturbed while reading anything that alleges to unravel the relationship between Mormonism and Masonry. Relationships between the two became antagonistic when Mormon men were first embraced and then rejected by the Grand Lodge of Illinois in the 1840s. Mormon authors are apt to focus on distancing Mormon ritual from any Masonic influence. They often do this by denigrating the one to elevate the other. Masonic authors have traditionally focused almost exclusively on stolen ritual and the condemnation of early Mormon leaders and practices. Both can be painful to read. Not surprisingly I began my examination of Homer’s book with some apprehension. My apprehension quickly turned to delight, for I quickly saw that Homer has written a narrative that touches on the many elements of this complicated story in an even-handed manner. As with any book written by the Masonically uninitiated, Joseph’s Temples does miss some of the context that is gained by firsthand experience with Masonic ritual, but there is little such missing. You may smile at the discovery of some small miss, a thing that cannot be gleaned from even the closest reading of our ritual, but Homer, an award-winning author, has meticulously and sincerely researched each topic. Patrick McCleary—a well-informed Mormon Mason—points out that “the strength of Joseph’s Temples is [that] it lacks an agenda, which is a victory considering the other books on the topic.” He adds that Homer “condenses many of the details in order to cover many topics.”
Homer does cover the topic, A to Z, with nary a miss, but he leaves the door open for future explorations of the topics he covers. In fact, Homer notes, “The specific parallels between Masonry and Mormonism have inspired a new generation of Mormon scholars to re-evaluate the substance of those connections. They have concluded that the similarities between Masonry and Mormonism are broader than the parallels that are normally discussed ….” Homer’s narrative in the early chapters is solid and well researched, even if very familiar to the Masonic audience. It is in his later chapters regarding “Utah Freemasonry,” the “Last [early] Mormon Masons,” “Old Utah Problems,” and “Legends and Folklore” that he adds the greatest value. Here he dissects modern interactions and dissipates all rumor, innuendo, and confusion that continue to plague relationships between Mormons and Masons, despite all bans and exclusions being things of the past. At last there is a well-written book of modest length that outlines the history and shifting dynamics of the Mormon/Mason relationship. It is a worthy effort. I’ve already purchased additional copies of the book to share with interested friends. Reviewed by Lorenzo E. Tibbitts University of Utah Press (2014), 448 pages Hardback US$34.95
SUMMER 2014 • 33
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Book Reviews: Classic
The Builders by Joseph Fort Newton
Often read as one of the landmarks of Masonic philosophy, Joseph Fort Newton’s The Builders (1914), is very much a product of the religious sensibilities of its author. The book is often cited—by anti-Masonic critics—for its commentary on religion, such as “Masonry…is also more than a church…. It is not a religion, but it is Religion, a worship in which all good men may unite, that each may share the faith of all.” The spirit of Freemasonry, says Newton, is what will save religion from itself: “Having put away childish things”—that is, dogma—religions “find themselves made one by a profound and childlike faith, each bringing down into that quiet crypt his own pearl of great price…. Who knows but that the crypt of the past may become the church of the future?” As one of the most-recognized liberal Christian preachers of his day, Newton was something of a theological chameleon. He was born a Baptist, theologically educated by Methodists, and ordained in the Universalist Church. He became the pastor of a high-profile Nonconformist church in London, the City Temple, where he ordained the first woman in history of England, and he later became an Episcopal priest in Philadelphia. The details of this journey are quite interesting, but it is Freemasonry that philosophically held his spiritual journey together for him.
MEET THE REVIEWERS Cliff Porter is a founding member and past master of Enlightenment Lodge No. 198 in Colorado and the author of The Secret Psychology of Freemasonry: Alchemy, Gnosis and the Science of the Craft; Masonic Baptism: A Postmodern Ritual for an Ancient Craft; and 10 Easy Steps to Being a Heretic. Rev. Dr. Christopher D. Rodkey is a member of Mt. Lebanon Lodge No. 226, Lebanon, PA, and is pastor of St. Paul’s United Church of Christ in Dallastown, PA. He teaches at Penn State York. His most recent book is Too Good to Be True (Christian Alternative, 2014). Wayne E. Sirmon is master of Mobile Lodge No. 40 and past master of two other Alabama lodges, as well as the Texas Lodge of Research. For eight years, he served as chairman of his grand lodge’s Education Committee. Lorenzo (Lon) E. Tibbitts, PM, 32° KCCH, serves as the grand orator of the Grand Lodge of Utah and assistant director general for the Orient of Utah. A lifelong member of the Church of Jesus Christ of Latter-day Saints (Mormon), he currently resides with his wife, Lana, in South Jordan, Utah.
Theologically, Newton’s interpretation of Freemasonry reads much like a postmodern rejection of transcendence in the way we might expect from later thinkers. “Here lies the great secret of Masonry,” Newton whispers in his conclusion, “that it makes men aware of that divinity within him, wherefrom his whole life takes its beauty and meaning.” This is just not a pure immanence, but an enfleshed divine immanence: “Once a man learns this deep secret, life is new, and the old world is a valley all dewy to the dawn with the larksong over it.” That said, The Builders today may be read as a religious manifesto—a confession—of the background theology of Newton’s own journey as captured in 1914. The book may be a work of Masonic “philosophy,” but it treats Freemasonry theologically, suggesting exactly what Newton’s anti-Masonic critics alleged: that Freemasonry isn’t just religious, it is a religion. It’s a religion when practiced concurrently with another; Newton’s Freemasonry isn’t a supplemental religion but one that unlocks the inner core of Christianity to reveal a politically radical, theologically leftist, religious humanism. As a constructive theology of Freemasonry, The Builders is an attempt to make sense of our tradition. Today it remains beautiful, insightful, challenging, and perhaps even a little foreign to us. Reviewed by Christopher D. Rodkey Available in multiple free or low-cost editions 34 • SUMMER 2014
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SPRING 2014 • 35
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Masonic Treasures
Unusual Knights Templar Apron This Knights Templar apron breaks from the typical triangular shape commonly seen in the Templar apron. Belonging to M.F. Manson, of Crawfordsville Commandery No. 25, in Crafordsville, IN, it is accompanied by a sash bearing additional Templar emblems such as the lamb and a rosette bearing the cross. A rosette bearing the square and compasses also adorns the sash. Although Templar aprons are no longer the custom, this is a beautiful example of regalia from a flourishing era of Masonic Templary.