‘New editor at The Plumbline’

    

“Behold, I will set The Plumbline in the midst of Masonic periodicals, and Chris Ruli shall be its editor.”

I imagine it went something like that, but all we have to go on is Chris’ modest announcement on social media:

On the thirty-third anniversary of The Plumbline’s release, I’m excited to announce that the Scottish Rite Research Society Board of Directors has elected me to serve as the publication’s editor.

The publication serves more than 3,500 members around the U.S. and abroad. Back in 1991, Rex Hutchens laid out the first issue (then just referred as the Society’s newsletter) and it became a source of news, commentary, perspective, and research. In taking on this position, I plan to shift it back to that original concept while also highlighting good papers whenever possible.

As a former contributor, I’m excited to see where this can go. It’s also nice to be associated with past editors like S. Brent Morris, Pete Normand, Robert Davis, Adam Kendall, and Aaron Shoemaker. Stay tuned.

Send your letters, requests, inquiries and anything else you want shared here.

The Plumbline of course is one of the benefits of membership in the Scottish Rite Research Society, with the annual Heredom collection of research papers and a bonus book.

Art de Hoyos

SRRS bonus book.

The bonus now in the mail to members is Étienne Morin: From the French Rite to the Scottish Rite by Arturo de Hoyos and Josef Wäges. The new Heredom is Vol. 31, edited by Adam Kendall with Associate Editor…Chris Ruli!

When he’s not authoring books, speaking before Masonic audiences, and editing others’ work, he’s out jogging. Congratulations, Chris!

     

‘Emulation Ritual’s bicentenary’

    

emulationloi.org

I wanted to get to this last Monday, which was the actual 200th anniversary, but anyway I’ll note the landmark occasion of the start of Emulation Lodge of Improvement on October 2, 1823 thusly.

Emulation is a Masonic ritual under the English Constitution of Freemasonry. The United Grand Lodge of England has no official ritual; there are, if I understand correctly, approximately eighty rituals found in UGLE lodges around the world, but I’m told practically all of them are variations of Emulation.

What is Emulation?

Seal of the Ancients.

I would say Emulation was the ritual component of bringing together the Grand Lodge of England (the “Moderns” of 1717) and the Grand Lodge According to the Old Institutions (the “Ancients” of 1751). There was a lot more that went into the amalgamation of the grand lodges in 1813 than merely who was going to be in charge. Matters of ritual and regalia and a lot more required a meeting of the minds. To discuss the ritual department, I will defer to Brent Morris and Art de Hoyos, who co-wrote the Introduction to The Perfect Ceremonies of Craft Masonry and The Holy Royal Arch, published by the Masonic Book Club in 2021.

The two former rivals had ritual variances and, for the next two years, a Lodge of Reconciliation met to create a new form of ritual acceptable to all. They did not create an ‘authorized ritual’ which was to be enforced throughout the English Constitution, but rather created a satisfactory form of ritual. Lodges would be free to include variations so long as the essentials were included…

In 1823 the Emulation Lodge of Improvement was founded for Master Masons only. Several of its members had belonged to the Burlington and the Perseverance Lodges of Instruction. Burlington began working in 1810 under the Moderns Grand Lodge, while Perseverance started in 1818 under the United Grand Lodge. As Colin Dyer noted, ‘Among the Founders [of Emulation Lodge] were some who were very able ritualists and who had a great deal of experience and expertise in the working of the new forms according to the Grand Stewards’ Lodge system.’ The founders were almost equally split in membership among the former rival grand lodges.

Peter W. Gilkes

Peter William Gilkes (1765-1833) joined Emulation Lodge of Improvement in 1825. He was initiated at age twenty-one in British Lodge No. 4, a Moderns lodge, in 1786, and became a preeminent instructor of Masonic ritual. Although not a member of the Lodge of Reconciliation, he visited it about ten times. He was known for his strict adherence to verbal accuracy, which is still a characteristic of lodges using Emulation working. It is not known precisely when the lodge adopted its particular working, beyond the lectures, but we can narrow it down to a five-year period. In 1830 the lodge sent a petition, or “Memorial,” to the Grand Master, the Duke of Sussex, requesting a special warrant to continue its practice, and sometime between then [and] about 1835, it formalized its ritual working. The earliest notice of the Emulation working appeared in an article in The Freemasons Quarterly Review (1836):

About the year, 1823, several Brethren considered that the Masonic lectures were not worked in the Lodges upon a sufficiently regulated system, and that if those whose attainments as working Masons placed them as a prominent authority, were to meet together and to work efficiently, they might be the means of effecting much improvement. They accordingly met, we believe in Wardour Street, pursuant to a general notice in the public papers, which advertisement created a considerable sensation in the Craft. Some members of the Grand Stewards’ Lodge, hitherto the only authority for a recognized system, felt that it was necessary to watch the proceedings. Some Grand Officers, with Brother E. Harper, the Grand Secretary, also attended. The several chairs from the Master to the Outer Guard were all filled with the most practical and experienced Masons of the day; and we have the authority of a Grand Officer for stating,  that never was there so perfect an illustration of the ceremonies and lectures ever before manifested. The visitors separated, highly delighted; and among them, the lamented Peter Gilkes, who so highly approved of the proceedings, that, in about twelve months afterwards, he joined the Lodge, and supported it until the time of his death.

 

It was likely in 1836 that the first version of an “Emulation ritual” was printed, appearing under the title, The Whole of the Lodge Ceremonies, and Lectures in Craft Masonry; as taught by the late P. Gilkes. Although an imprint was absent from the publication, the printer may have been George Claret (1783-1850), a well-known ritualist and acquaintance of Gilkes. This work was the first post-Union plain text English ritual, printed as a fraternal aide-mémoire rather than as a public exposé.

I’m starting to ramble, but let me close with a few words from my copy of Emulation, a well used second edition from 1970 that I bought ages ago from Yasha.

The Emulation ritual MM tracing board from Lewis Masonic’s 1970 edition.

Emulation Working takes its name from the Emulation Lodge of Improvement whose committee are the custodians of this particular ritual.... The Emulation Lodge of Improvement for Master Masons first met on 2nd October 1823. The Lodge was formed for Master Masons only, and worked, in its earliest years, only the Masonic lectures. However by about 1830 in accordance with general practice the ceremonies were also being rehearsed—always with considerable attention to accuracy, so that no alteration might inadvertently become practice. The Lodge of Improvement has met uninterruptedly since those days, so soon after the settling of the ceremonies by Grand Lodge in 1816, for the purpose of demonstrating unchanged, so far as has been humanly possible, the Emulation Ritual in accordance with the original method. Since June 1965 the variations permitted by the Grand Lodge Resolution of December 1964, with consequential amendments, have also been periodically demonstrated.

None of this has anything to do with ritual in lodges in the United States. Our practices commenced in the 1700s and evolved on their own paths into what we have today, with all their differences from state to state. Emulation is perfectly comprehensible to the American eye and ear; the biggest difference, I’d say, is the absence of our Enlightenment-era Prestonian lectures. And they have Working Tools that we do not.

If I’m not mistaken, Emulation can be found in America, in certain lodges that adhere to either the Observant or European Concept models. I think Vitruvian 767 in Indianapolis works it. Many years ago, when Marco became Master of St. John’s 1 in Manhattan, he was installed by a Board of Installed Masters of the Emulation style. Needed dispensation for that.

One of many Emulation books.

Emulation Lodge of Improvement still exists and, in fact, hosted an anniversary celebration Friday night. (I tried to join its private Facebook group last week, but couldn’t pass the test questions!) If you are interested, you can purchase ritual books from Lewis Masonic here.

     

‘House of the Temple vandalized’

    

Two years to the day after the House of the Temple was spray painted with graffiti during days of violence around Washington, DC, the two sphinxes outside the landmark were just damaged in another attack, according to Arturo de Hoyos, who shared the news via social media this afternoon.

“Vandals severely damaged the two symbolic sphinxes which grace the sides of our front outer steps,” he said. “They not only broke pieces from their faces, but smeared them with filth.”

Master sculptor Adolph Weinman created the pieces on site. He also is known for his work with the U.S. Mint, having designed both the Mercury dime and the Walking Liberty half dollar, Art also said.

     

‘The ALR’s new Fellows’

    

The vote took place during our meeting two weeks ago, but it was announced yesterday that The American Lodge of Research’s newest Fellows are…Arturo de Hoyos and S. Brent Morris!

If you read this website regularly you have an understanding of how important and treasured these brethren are. Both are titans in Masonic research, Masonic education, Masonic publishing, Masonic leadership. This fraternity would look very different if we didn’t have the benefits of Art’s and Brent’s industry.

As I always say (and possibly at some cost), the politicians come and go, usually unaccomplished, but the scholars provide consistent guidance and inspiration, as well as legacies after they’re gone.

Congratulations, brethren! Hopefully a meeting celebrating you both and showcasing your expertise can be hatched soon.

     

'Masonic Book Club is back!'

     
Art de Hoyos just shared this on Faceybook:

The Masonic Book Club (MBC)was formed in 1970 by two Illinois Masons, Alphonse Cerza and Louis Williams. The MBC primarily reprinted out-of-print Masonic books with a scholarly introduction; occasionally they would print original texts. (See “Past Publications” tab.) After some 40 years of service to the Craft, the directors in 2010 decided to dissolve the MBC. The club originally was limited to 333 members, but the number eventually expanded to nearly 2,000, with 1,083 members when it dissolved in 2010.

In 2017 MW Barry Weer, 33°, the last president of the MBC, transferred the MBC name and assets to the Supreme Council, 33°, SJ USA. The revived Masonic Book Club has the goals of publishing classic Masonic books and of supporting Scottish Rite SJ USA Philanthropies. Membership is open to anyone 18 years or older who is interested in the history of Freemasonry and allows you to purchase MBC editions at a pre-publication discount.

The new MBC will have a different business model than the old. Most significantly, there will be no dues; being a member entitles you to purchase books at a pre-publication discount. Check out the FAQ section below for more details. For specific questions, write to mbc@scottishrite.org.

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‘Masonry in the Age of Enlightenment’

     
If you were afraid of having nothing to do in the summertime, don’t worry, and get thee to Masonic Hall. On Saturday, July 14, a day of—well—enlightening lectures will be presented by four of the best speakers one could hope for. From the publicity:

Legends of the Craft

Presents

Masonry in the Age

of Enlightenment

Saturday, July 14

11:30 to 4:30

Masonic Hall

71 West 23rd Street, Manhattan

FREE admission—Tickets here

“Since 1717, there have been over 1000 ‘Masonic’ degrees created. The most popular survived and are included in many of the rites, orders, and systems we know today. Like a meal, each degree is only as good as its creator. The recipe may include many of the same ingredients as other meals, yet taste completely different. By analogy, we may see many of the same ‘ingredients’ (features like the use of the term Scottish) in a number of degrees which teach completely different things. The predilections of a degree’s author affect the content as much as the taste buds of a chef. The ‘flavor’ of the foundational Craft degrees in various rites, orders, and systems (Webb working, Scottish Rite, York Rite, Swedish Rite, RER, etc.), differs immensely, and in the ‘Higher Degrees,’ the differences are even more dramatic and pronounced. Some are philosophical, others practical; some present allegory, and others offer discourses on symbolism or (quasi-) historical themes.”

Arturo de Hoyos
“Esotericism is a Matter of Degrees”

The Legends of the Craft Symposium “Masonry During the Age of Enlightenment” is a one-day educational experience for Master Masons interested in the development of many of our rituals. The focus this year is on degree systems and rituals developed during the 18th century in Europe. We’re filling the room with Brothers, Companions, Sir Knights, and Sublime Princes from around the nation. The Symposium is free and features a 30-minute talk followed by 15 minutes of Q&A. After, there will be an amazing Festive Board (only $55 per person).

The goal is to get the smartest minds in Freemasonry in one room, and then learn a whole lot from each other.

The hosts are Shakespeare Lodge 750, Continental Lodge 287, and memorizemore.com.

The Lectures

The Legend of Comte de St Laurent

and his role in Scottish Rite Freemasonry

By E. Oscar Alleyne

In 1832 there arrived in the City of New York the Count de St. Laurent. He was a member of the Supreme Council of France and Grand Commander (Ad Vitam) of the Supreme Council 33º for Terra Firma, New Spain, South America, Puerto Rico, Canary Islands, etc. He found the old council sleeping in consequence of political and anti-Masonic troubles existing at that time. This lecture discusses his role in resuscitating that council, and many of the mysteries connected to him as he introduced Scottish Rite to African-American Masons.

Early Scots Masonry, the Royal Arch,

and the Scottish Rite

By Arturo de Hoyos

In the early 1730s in England there were “Scotch Masons” or “Scots Master Masons,” a step after the Master Mason Degree (and apparently unrelated to Scotland). By 1742 in Berlin there was talk of “higher or so-called Scottish Masonry.” In 1743 the Grand Lodge of France adopted a regulation limiting the privileges of “Scots Masters” in lodges. It’s clear from these few mentions that something was going on behind the scenes with “Scottish Masonry,” but we’re not quite sure what. These developments were happening at the same time the Royal Arch was gestating before its birth. It’s even possible the Royal Arch and Scottish Masonry came from the same sources. We just don’t know, until now.

“Early Scots Masonry, the Royal Arch, and the Scottish Rite” explores the early migration of Scots Master from Britain to Europe, its association with Royal Arch Masonry, and how it became the foundation for the Scottish Rite degrees.

The Magician, the Mystic,

and the Mason:

The Unlikely Origin of the Rectified Rite

By Piers A. Vaughan

Pasqually, Saint-Martin, and Willermoz are names which are revered in continental European Freemasonry, yet are scarcely known in England or the United States. Nevertheless, their influence has spread far beyond the borders of France, and what they established has affected Freemasonry—and other Orders—ever since.

In this talk, you will learn how an almost chance encounter between these three men in the latter part of the 18th century led to the creation of one of the most astonishing orders in Freemasonry, one which still exists and which is considered one of the highest honors to be invited to join. Yet few of its members really understand the gnostic, theurgic, and symbolic underpinnings of an order which, had the French Revolution not taken place, was set to become the standard work across Europe for the following centuries. Had this order become the basis of Freemasonry, there would have been no doubt that the fraternity would have indeed been based upon deeply spiritual and magical practices, and would indeed have been full of “secrets!”

Stephen Morin

and the Baylot Manuscript:

The Origins of the Order

of the Royal Secret

By Josef Wäges

One of the most elusive questions of the Ancient and Accepted Scottish Rite concerns its origins. Where exactly did it come from, and from what source do its rituals emanate?

Many scholars have rightfully determined that Étienne Morin, also known as Stephen Morin, is the founder of this system, but it is even less certain precisely from whence his authority came, let alone who Étienne Morin was. The truth is that we only have a partial picture of who he was and the circumstances concerning his authority to establish the rite. Nevertheless, when one assembles all of the evidence and gathers still more, there is still enough light left in the fragments to project a more complete vision of the truth.

A close examination of the Baylot Manuscript, in comparison to the Francken Manuscripts in particular, is necessary because it reveals that this manuscript forms the nucleus of what became the Order of the Royal Secret, and later the Ancient and Accepted Scottish Rite.
     

‘Throwback Thursday: A new Morals and Dogma’

     
When Brent Morris assigns you a book to review, you review the book. This Throwback Thursday edition of The Magpie Mason reaches back five years, when The Scottish Rite Journal published my take on the then newly revised Morals and Dogma produced by Arturo de Hoyos. This was published in the September-October 2012 issue, and my submission was trimmed by about 400 words in my recollection.


Morals And Dogma

In his Prestonian Lecture of 1997, Bro. R. A. Gilbert mentions how since the 1720s more than 10,000 books, journals, articles, periodicals, papers, pamphlets, and other output devoted to Freemasonry have been published, and although this reviewer has made barely a scratch into that tonnage of material, he cannot name another book that has been so passionately embraced and widely neglected; as studied and scrutinized, yet frequently misunderstood; and hailed as both epochal accomplishment and anti-Masonic favorite than Morals and Dogma of the Ancient & Accepted Scottish Rite of Freemasonry by Albert Pike. Making it even more remarkable is that it was published in 1871 and was intended for the education of a small minority of Freemasons, those of the A&ASR, Southern Jurisdiction.

There simply are no other books on Freemasonry from 140 years ago—even Pike’s other works—that are as widely known today, let alone deserving of a brand new edition, revised and annotated by Ill. Arturo de Hoyos, 33°, GC, one of the most knowledgeable and prolific scholars in Freemasonry in the United States. The work assigned to this laborer is to rate de Hoyos’s success in conveying Pike’s largest legacy to “the other” Scottish Rite Masons in America—those of us within the Northern Masonic Jurisdiction.

First, it is necessary to explain what Morals and Dogma is and is not. Written in the late 1860s, it perhaps is the inevitable product of the fraternity that made brothers out of men from myriad diverse backgrounds in that grim time shaped by industrialization and urbanization, and by Civil War and Reconstruction. Simultaneously the country also underwent a period of religious revolution marked by the birth of Reform Judaism, Christian Science, Pentecostalism, Jehovah’s Witnesses, the Salvation Army, and other movements. Elsewhere in the world, Masonry had begun admitting men of the major Eastern religious faiths, as empires emanating from the British Isles and Europe created lodges across Asia, Africa, and the Holy Land.

Fittingly, if not exactly intentionally, Pike responded, authoring a work of comparative religion in Masonry’s name, one that not only traverses the world’s borders and cultural barriers, but also reaches back through time to codify for the Scottish Rite Freemason mankind’s numerous efforts to find communion with deity. Despite how its title sounds to the modern ear, the book never was the sectarian bible authored for a supposed Masonic religion by its purported father, as is alleged even today by certain Christian fundamentalist anti-Masons.

As de Hoyos reveals in his preface to the text, Grand Commander Ronald A. Seale, 33°, had charged him with the huge job of revising this book, which went out of print in 1969. “We either need to republish Morals and Dogma or stop talking about Albert Pike,” Seale told de Hoyos. The result: A new Morals and Dogma consisting of Pike’s original writings in their entirety, augmented with de Hoyos’s notes and commentary.

Morals and Dogma was tailored for the comprehension of Freemasons who had received the new A&ASR degrees that had been penned by Pike. The previous rituals of the Rite were deficient due to problems varying from absent passages of text to confounding messages and more. Pike converted a pastiche of inadequately defined European ceremonies into a single cohesive Masonic rite consisting of degrees in a progressive structure for gradual enlightenment. Morals and Dogma contains the lectures for those degrees. The Southern Jurisdiction works variations of the Pike degrees to this day, while its sister jurisdiction in the northeast of the United States works hard not to modernize Pike rituals, but to replace them with melodramas that are not rituals of any kind, and that are bereft of any form of symbolism. It is here where the new Morals and Dogma can connect Masons to the transformational teachings of traditional Scottish Rite Masonry, “the College of Freemasonry.”

In the NMJ, 30°, Knight Kadosh, was eliminated in 2004, resulting in 31°, Grand Inspector Inquisitor Commander, becoming the new 30°, and 32°, Sublime Prince of the Royal Secret, being divided into two degrees, 31° and 32°. To conserve that which had been lost, the reader of Albert Pike’s Morals and Dogma, Annotated Edition may look inside this Templar degree to see its virtues, albeit anachronistic, laid bare and contextualized by 60 footnotes. Other rituals eliminated by the NMJ in recent years include: 4°, Secret Master; 12°, Master Architect; 19°, Grand Pontiff; 28°, Knight of the Sun; and more. (It also is true that the brethren of the NMJ are free to exemplify these now defunct rituals, but rituals rendered defunct tend not to get the attention paid to official degrees, where the labor and talent is expected to go first.) These degrees’ lectures, too, are available in the pages of this weighty text, communicating their meanings in textured prose made clearer by de Hoyos’s notes and commentaries.

There is no substitute for receiving meaningful degrees laden with lessons and symbols as conferred by knowing ritualists, but where that is unavailable, this resource text can fill in the blanks and keep concerned Masons in touch with their heritage and history. And this need not be confined to the United States, as brethren in the Ancient and Accepted Rite of England and Wales, where rituals are hardly worked at all and degrees are conferred largely in name only, can profit from this book as well.

Absent from the new book is the “Digest of Morals and Dogma,” the 218-page concordance compiled by Ill. Trevanion W. Hugo, 33°, that was added in 1909. In its stead are five appendices: “Textual Corrections” rectifies and standardizes the various errors in spelling and usage in the original (e.g. Cabala, Kabala, and Kabalah correctly become Kabbalah.) “A Glossary to Morals and Dogma” by Ill. Rex R. Hutchens, 33°, GC, is 82 pages of A-to-Z definitions of mostly difficult terms. The bibliography lists the several hundred published source materials that made de Hoyos’s work possible. “The Point Within a Circle: More Than Just an Allusion?” by Bro. William “Steve” Burkle, 32°, shows how that important symbol from the Entered Apprentice Degree also offers an apt method for inscribing a right angle within a circle. That leads nicely into Appendix 5: “The Hidden Secrets of a Master Mason: A Speculation on Unrecognized Operative Secrets in Modern Masonic Ritual” by Ill. S. Brent Morris, 33°, GC—and editor of this periodical—that brings Morals and Dogma, Annotated Edition full circle by showing how operative builders lay out foundations using the Pythagorean Theorem, the very same geometrical device Pike cites to conclude his 32°, Sublime Prince of the Royal Secret, chapter, explaining how the Triangle of Perfection symbolizes the ideal equilibrium by bringing into harmony the spiritual and the material.

This text is a gift to all thinking Masons, but especially to those in the NMJ where there are no educational publications or programs to reflect the Light of Scottish Rite Masonry, which probably is what leads to the elimination of our traditional rituals. Until this can be rectified, de Hoyos’s amazing feat is a handy tool to assist us in our daily labors at self-improvement.


The writer is a Past Most Wise Master of Northern New Jersey Chapter of Rose Croix and is the Treasurer of the four Scottish Rite bodies of Northern New Jersey. He is in the process of establishing Architects Lodge of Perfection, the first lodge of philosophical research in the Northern Masonic Jurisdiction. His blog, The Magpie Mason, is very widely read and seemingly enjoyed by Masons around the globe.
     

‘Journal 37 is a gem’

     

It’s been out for several weeks actually. The Journal of the Masonic Society No. 37 for Summer 2017 hit members’ mailboxes right around the Summer Solstice, so I’m late in catching up on The Magpie.

With a gorgeous shot of the East of Norman Hall in the Masonic Temple in Philadelphia on the front cover—that building never takes a bad photo—and a close-up of the Grand Lodge of Pennsylvania’s George Washington Apron on the back, these bookends enclose more than half a dozen explorations of the meaning of Masonry.

To join The Masonic Society, click here. Members receive four issues of The Journal per year, and enjoy full access to the superlative Masonic on-line discussion forum (if you can pull yourself away from Facebook) of international reach. In addition, our famous parchment patent with hand-pressed red wax seal memorializes your member status in a way you’ll want framed and hung on your wall. And those are just the material benefits of being with us. Learning more about your Craft in the company of like-minded Freemasons is the true point of it all.

In his President’s Message, Ken Davis imparts Part II of his advice on how to conduct Masonic research. I won’t give it all away, but one point I think is key is—his words— “Build a crap-detector.” (I call it a bullshit detector, but this is a family blog.)

When reading about Freemasonry, or anything really, consider the author’s credentials and qualifications. Look into the publisher. What other titles has it released? Is this material recent enough to be valuable currently? Scrutinize the sources. Are they reliable? Beware of academia. Sometimes reliable sources can be biased too. And, most importantly to me, distinguish between myth and history. I don’t know how many sensible and educated men in this fraternity believe the medieval Knights Templar were this merry band of mystic archaeologists who evolved into Freemasonry, but that’s a lecture for another day.

In every issue, we welcome the new members of the Society. Thirty-five are listed this time, including Brer Josh Heller of Pennsylvania! Josh is co-founder of Masonic Light, which marked its 17th anniversary exactly two months ago. I forgot to write about that. Amazingly, Josh and I have never met. I’m going to have to sneak up on him at one of his gigs one night. He plays the guitar in a rock and roll band. Welcome to TMS, Josh!

In his editorial, Editor in Chief Michael Poll tells of “The Domino Effect” that occurs when Masons labor together. The results can be the desired positive effect or can be unwanted negativity. It depends. Read his thoughtful—and I would say Rosicrucian-inspired—message on Page 10.

Turn the page and find a timely piece by Brent Morris titled “Albert Pike and the Ku Klux Klan.” In just a couple of hundred words, Morris challenges the highly flawed old sources that have been recycled over the decades to claim Pike was a member or even senior officer of the Klan.

I call this timely because it was only a month ago, on June 6, that National Review stupidly published an article by Edward Condon titled “The KKK Is Not the Christian ISIS: The Klan’s Hateful Theatrics and Symbolism Are Rooted Not in Christianity but in Freemasonry.” In this, Condon repeats the libel and goes even further, saying:

Pike was not recruited for his military savvy, however. He came into the Klan through his position as Sovereign Grand Commander of the Scottish Rite of Freemasonry’s southern jurisdiction. Pike’s 800-page Masonic catechism, Morals and Dogma, and his time as Grand Commander were major factors in setting the ritual and philosophical tone for the higher degrees of American Freemasonry; it was this experience and authority that had the Klan knocking at his door as they looked to give their ragbag insurgency some ritualistic credibility and intimidating theatrics.

(I used to be a longtime subscriber to this magazine. I’m glad I’m not any longer, and not just for this reason. Fortunately, Art de Hoyos responded immediately with an informative and correcting letter to the editor, but I don’t know if it had any effect.)

Meanwhile here on planet Earth, Brent Morris explains there are but two published claims of Pike being with the Klan. Both are from the early 20th century (as in after Pike’s death, when he could not reply to them) and both are unsubstantiated and so shaky that no reputable historian should rely on them.

Clay Anderson of St. Paul Lodge 3 in Minnesota gives us “Mozart, Masonry and the Magic Flute” which contextualizes the history of the Austrian world outside the temple at the time Mozart composed his Masonic opera, and also explains the Continental way of Masonic initiation that the composer experienced. If you wonder what is so Masonic about this piece of music, read this article.

Mike Poll is back, this time on Page 22, with an interview of Art de Hoyos, Bob Davis, and Shane Harshbarger of the Ancient and Accepted Scottish Rite, Southern Jurisdiction. Here all four collaborate on explaining why a Master Mason should consider the Scottish Rite of Freemasonry for his future. (To be clear, it is the Southern Jurisdiction being discussed, and not the other jurisdiction.) Excerpted:

Arturo de Hoyos: “The Scottish Rite, perhaps more than any other Masonic system in the United States, presents a wider tapestry of Masonic philosophy… As I studied it, I realized that the Rite was not just pomp, not empty ceremonial, but a system which labors to fill the promise to provide ‘more light in Masonry.’ Many people don’t realize that the Scottish Rite is the most popular form of Masonry on the planet. Its Craft degrees are conferred in more countries of the world than any other version. Being a Scottish Rite Mason also gives me the opportunity to teach Masons about Masonry. If the Blue Lodge is like an undergraduate degree, the Scottish Rite is like a post-graduate degree. We simply learn more—and the stuff is pretty cool.”

Robert Davis: “The value of the Rite’s teachings is wholly embedded in the rituals of the degrees. And that value exponentially increases in proportion to the number of degrees which are presented to its members. Taken as a whole, the instruction of the Rite carries out six major historical themes in Freemasonry, along with four essential quests of the journey to mature masculinity. These themes and quests have to do with awakening consciousness within oneself. This is one of the most difficult challenges for most men. Yet, it is what makes Freemasonry a transformative art. For men, life needs to be seen as a journey. The Scottish Rite is built on the clear understanding that men need to be engaged in their own quest for self-improvement. The greatest value of the Scottish Rite is that it facilitates this fundamental psychological need in men.”

Shane Harshbarger: “Scottish Rite and Craft Masonry are so intertwined and linked that to speak of one without the other isn’t possible. In a general sense, I see Scottish Rite and Freemasonry continuing to decline in membership as a percentage of total population. Yet, I am not convinced that we need to fear this. We simply need to plan for the challenges that come with this reality. Conversely, I believe Freemasonry and Scottish Rite will always exist. There is no possibility of it dying out or disappearing. There will always be men who are looking for what Masonry and Scottish Rite offer. It is our job to ensure that when a man joins, he receives the experience that we promise to him. Masons need to do Masonry and be Masons… The future of Scottish Rite for me rests on Valleys that have social functions, perform and utilize all 29 degrees, and have continuing Scottish Rite education. There is more Scottish Rite than any Valley can do in a year, five years, or ten years, but we must be organic.”

There is a great deal more to this three-way interview. Get The Journal.

In book reviews, the great Chuck Dunning’s new Contemplative Masonry (that has yet another photo from the Philadelphia Masonic Temple on its cover!) is defined by reviewer Christian M. Christensen as “an extremely important and useful book for the brothers seeking to either get started or deepen their contemplative practices.” Meanwhile Tyler Anderson explains why The Ten Books of Architecture (actually a single volume summary of it) by Vitruvius is important to Freemasons and Masonic ritual.

In the back of the book, we have Brett Laird Doyle, a Full Member of Texas Lodge of Research, with “Captain Peter F. Tumlinson: Texas Ranger, San Jacinto Hero and Freemason.” This is a sterling example of why Masonic researchers today ought to concentrate on the Masonic history/biography in their own backyards. Your local research lodge, wherever you are, does not need more “papers” that deliver shallow understandings of broad historical topics that have been defined expertly by the authors we read already. Follow Doyle’s lead here, and bring to light the life of a brother Mason. Or a lodge history. Something significant to your locality.

John Hairston returns to The Journal with more remarkable details from the story of Prince Hall Freemasonry, this time with previously overlooked proof of the existence of Mark and Past Master degrees as conferred by African Lodge in the early 19th century. He’s not lost in arcana here. This is really cool research that shows how old archives can yield new understandings of the way we were.

There is much more to this issue of The Journal, but I’m at 1,600 words already and I doubt anyone is still reading. Join The Masonic Society now and improve your life immeasurably!
     

‘Next Saturday: Celebrating the Craft’

     

If it’s May, it must be time for Celebrating the Craft, the fun fundraiser hosted by the Scottish Rite of Freemasonry in the United States that highlights the entertaining talents of its members. Your tax-deductible gifts will support the efforts to maintain and preserve the indispensible House of the Temple and the RiteCare charity, which aids children coping with speech and language disorders.

The performers next week will include mostly musicians and singers, but also one “carnival act.” Hmmm.

It’s always a good time, and it will be webcast here. Dust off your credit card, and send some money.

Click here to see two Scottish Rite Masons, Brent and Art — I dunno, must be new—with an urgent message.
     

‘Masonic Feast of Feasts next week’

     
It really is idiomatic to the Southern Jurisdiction of Scottish Rite Masonry in the United States, but there are traditionalist-minded Scottish Rite Masons in the north who like to broaden their horizons, so the Valley of New York City will host its annual Feast of Tishri next Tuesday. From the publicity:

Scottish Rite of New York City

Feast of Tishri

Tuesday, November 1

7:30 p.m.

Masonic Hall

71 West 23rd Street

Manhattan

The first meeting of the Valley of New York City will be held in Banquet Rooms 2 West and 2 Central on the second floor of Masonic Hall on Tuesday, November 1, and will open promptly at 7:30 p.m.

The program for the evening will be the Feast of Tishri performed by the Knights of Saint Andrew. The keynote speaker will be Shlomo Bar-Ayal, 32°.

There is no charge for this ceremony, and it is open to all Masons and friends of Freemasonry, but reservations are required. Please respond promptly with your reservation information (including names of guests) by e-mailing here no later than Friday the 28th.


In traditional Scottish Rite Freemasonry, which adheres to the Jewish calendar, there is a celebration called the Feast of Tishri hosted in a Lodge of Perfection. Inspired by the Jewish Feast of Tabernacles, or Sukkot (see Deuteronomy), a harvest thanksgiving, this fraternal Feast of Tishri is, in the words of Ill. Arturo de Hoyos, “the Masonic feast of feasts.”

In The Scottish Rite Ritual Monitor and Guide, de Hoyos writes:

“The origins and significances of the Feast of Tishri make it the most Scottish Rite of festivals. Although originally celebrated as a harvest and gathering festival, no other occasion epitomizes the character and purpose of the Rite more wholly than our historic celebration, held in conjunction with the dedication of King Solomon’s Temple (2 Chronicles 7:8-10). To marshal the meanings of the feast is to summarize the principal ideals and traditions of our Fraternity.

“First of all, we observe the Feast of Tishri because it is an age-old custom that now has the power of law. Under the Statutes of the Supreme Council, the feast is considered an obligatory observance, a sharing of our fraternal spirit.

“Secondly, the rich legendry of the Temple’s dedication, held in connection with the Feast of Tishri, is an essential part of the Fourteenth Degree. The symbolic details of the Temple’s position, design, construction, furnishing, and decoration carry special meaning as they apply to the metaphorical temple of Freemasonry built in the heart of every Brother. Through the symbols of the Temple, we learn to recommit ourselves to building Freemasonry in the hearts of men” and among nations….

“The consecration of the Temple must also be observed at the Feast of Tishri because it teaches the equality and unity of all members of the Rite. The people of Israel, unified under Solomon, were equal in their devotion to the Lord and equal in their sovereignty to all other nations. In the Feast of Tishri, all Perfect Elus and those of higher Degrees can join at the banquet table and share the bond of fraternal unity.

“Yet another reason to keep the Feast of Tishri is that such observance fosters the spirit of fellowship. We meet at a common table, express our mutual esteem, and so promote that essential bond of cordiality and respect which lightens and shares the weight of our Masonic endeavors. Such social amenities open us to each other in an atmosphere elevated beyond the sphere of normal, day-to-day communication. Within the context of the Feast of Tishri, we realize more deeply than ever before the value of our fellow men, without which the individual is lost in a self-imposed prison of human isolation.

“Finally, the law, legendry, peace, equality, unity, and fellowship of the Feast of Tishri combine to make this the Masonic feast of feasts. At the reflection table, all men—Jew, Christian, Muslim, Buddhist, and others—join in a common voice of thanksgiving where every man can share his gratitude and express his sincere thanks to Him Who made all things. The Deity has given us life, the strength to live it fully, and the joy of sharing the beauty and goodness of His creation with our fellow men. Most of all, He has given us freedom. The Feast of Tishri celebrates this freedom the Israelites won with the guidance of Providence, despite the shackles of Egypt and the armies of the Philistines.

“This ancient victory celebrated in the dedication of Solomon’s Temple is kept forever fresh through our keeping of the Feast of Tishri. It promises to all men that the burdens of tyranny are temporary, that the darkness will yield to light, that knowledge will conquer ignorance, and that the Creator intended all men to be free. The message of Tishri comes to us strongly and clearly from across the ages because it has been so preserved in the symbolism and allegory of the Scottish Rite. Through our observance of this great feast of thanksgiving, we, as heirs of Solomon, perpetuate his magnificent Temple of freedom in our lives, our communities, our country and, most of all, in our beloved Rite.”

The Feast of Tishri is among the constitutional celebrations of the Ancient and Accepted Scottish Rite-Southern Jurisdiction, and is unknown in the Northern Masonic Jurisdiction (where the Feast of the Paschal Lamb is hosted in proximity to Passover and Easter), but the brethren in New York City will host their Feast of Tishri nonetheless. I missed it last year, but I hope to see you next Tuesday.
     

‘Food for thought in Tennessee’

     

Magpie file photo.

This portrait of General Andrew Jackson by Charles Wilson Peale hangs in the office of the Grand Master of Pennsylvania in the Masonic Temple in Philadelphia. I don’t think art historians, or anyone else, are aware of its existence. I shot this photo in October 2007.


I typically avoid matters of Masonic politics and recognition on The Magpie Mason—I doubt my own powers of persuasion, and I don’t find these foibles all that interesting—but as today is the (249th) birthday of Andrew Jackson, there is something I cannot resist pointing out.

If you do not follow anything on Freemasonry in social media, you may not be aware of the public relations disaster being foisted upon the entire Masonic fraternity in the United States by two grand lodges down south: Georgia and Tennessee. Both recently have banned gay men from Masonic membership. As usual the most comprehensive and level-headed coverage can be found on the Dummies blog. Not only is the matter examined here and there in Masonic cyberspace, but more recently NPR and other mass media outlets have reported on it.

Tennessee has taken the additional step of proscribing Masonic membership for those who cohabitate without the benefit of marriage.

Enter Andrew Jackson, Grand Master of Masons in Tennessee, 1822-24.

In a tragedy of errors when Jackson was in his early twenties, he married Rachel Robards, the daughter of Jackson’s landlord who happened to have been married already to one Lewis Robards. She erroneously believed that first marriage, a very unhappy union, had been terminated, and that she was free to marry again. This was not the case, and her wedding to Jackson legally was viewed as bigamy and adultery. The Robards’ marriage eventually was ended in divorce in 1793 on the grounds of Rachel’s adultery. She and Jackson wed for the second time, and for keeps, several months later.

This would haunt Jackson through life, although it evidently did not affect his rise through the ranks of Tennessee Freemasonry. Actually, the record of his initiation is unknown today, but we know he served as Grand Master in the early 1820s. In 1806, he killed a man in a duel who had impugned his wife’s reputation. In his campaigns for the presidency, his opponents and enemies savagely exploited the illegal adulterous first marriage for political advantage. It worked in 1824, when Jackson lost to anti-Mason fanatic John Quincy Adams when the election was settled in the House of Representatives. As for Rachel, she would not see the White House. She died December 22, 1828 after Jackson’s election to the presidency, but before his inauguration in March 1829.

Her death did not satiate the puritans, and the Jackson administration would fall apart from another matrimonial scandal when Secretary of War John Eaton’s marriage to Margaret “Peggy” O’Neill was scrutinized. Eaton, a widower at 28, was a U.S. Senator from Tennessee and a Mason in Cumberland Lodge No. 8; Peggy was married to a Navy man named Timberlake who died overseas in 1828. It was thought Eaton arranged to have Timberlake deployed overseas so he could keep time with the wife during his absence. It also was thought the widow failed to observe a traditional period of mourning her husband’s demise before marrying again. The 1820s version of real life real housewives of Washington, DC conspired to shun the Eatons, keeping the couple from having any social life within the city of power, a very potent peer pressure indeed. The animus affected President Jackson’s cabinet to the extreme point where nearly all the cabinet members would resign only two years into the administration. It also ended Vice President John C. Calhoun’s presidential aspirations, as it was his wife who organized the ostracizing of the Eatons.

Political satire during the anti-Masonic hysteria in the early 1800s included illustrations such as this one depicting President Andrew Jackson, on the right, with members of his cabinet who also were Freemasons. This drawing appears in Light on Masonry, the massive compendium of Masonic ritual exposures, edited by Arturo de Hoyos, and published by the Scottish Rite Research Society in 2008.

There is resistance among Tennessee Freemasons to what has been done, but there also is support. The Grand Lodge will convene next week for its regular elections and balloting on legislation, so we’ll soon learn how this question will be settled. Follow the Dummies blog for that news.