‘The five senses at Nutley 25’

    

I’ll try to catch up recapping recent events. Maybe work my way backward, starting with a visit to Nutley Lodge 25 in New Jersey last Monday.

It was my first time back since 2016, so I wasn’t surprised to meet mostly new faces, but being with Bill, Joe, George, Ed, Rowland, et al. seemed like old times. I was invited over to present a talk from the lectern, so I delivered my explanation of how a Scottish philosopher’s eighteenth century findings on man’s five physical senses came to be included in our Middle Chamber Lecture.

In “It’s Just Common Sense: Thomas Reid and the Fellow Craft Degree,” I share what is known of the Second Degree before the influence of William Preston is felt; then we see Preston in his print shop, where he very well might have worked on Reid’s An Inquiry into the Human Mind; and then we hear Preston’s paragraphs on physical senses. The talk is almost half over by the time I get to Reid’s treatise, zeroing in on his second chapter, titled “Smelling.” (It would require too much time to sample Reid’s thoughts on all the senses.) In short, Dr. Reid, who founded The School of Common Sense, authored the words on the five senses in the 1760s that Preston <cough> borrowed for his book Illustrations of Masonry in the 1770s, which is the basis of so much of what we say in lodge to this day. When connecting those dots, I had to cite New York’s version of the Middle Chamber Lecture also because more of Reid’s words are evident there than in New Jersey’s, which only briefly has some of that source material. I hope it all left a palatable taste in the brethren’s mouths.

In fact, the Q&A mostly was about the differences in New York and New Jersey rituals. The audience was surprised to hear about the intricacies of our New York material. We have a bigger Middle Chamber production. Without even getting into our optional long form, New York lodges’ Second Degree lecture has organ music and singing—and I swear I once saw some soft shoe on the Winding Staircase! (Although that may have been a dream. Robert Morse was there.) Before wrapping up, we chatted about Garibaldi Lodge’s exotic EA°, which left an impression on those brothers who experienced it.

My thanks to Worshipful Master Nicholas Luciano for allowing me to do this. It’s always a great time at Nutley. I hope they bring me back one night. If you’ll be in the neighborhood, Monday the 18th will be the occasion of the Official Visit of the District Deputy Grand Master.

     

‘A Historic 1820s Table Lodge’

    

Ben Hoff has researched the period accuracy of the ritual to be employed in this table lodge, so expect something different from the usual.

Tonight’s convocation of Scott Chapter 4 in New Jersey was most enjoyable. I think I counted fifteen Royal Arch Masons in attendance for the occasion of the Official Visit of RE Michael Flaherty, District Deputy GHP.

We elected two Master Masons to membership by initiation, and two Royal Arch Masons to membership by affiliation. Companion Flaherty delivered an educational talk on the veils. Drawing from ritual, Scripture, and personal reflections, he explained meaningful symbolism of the banners to help us better understand what we Royal Arch Masons do in our chapters.

U.S. Mint

The Keystone State.

A good question was posed afterward: Why do chapters in New Jersey hang four banners, but chapters in Pennsylvania hang three? No one was certain of the exact answer. I kept my mouth shut—I’m learning!—because some people get cranky when I offer some information. Questions like this usually can be answered simply, as historical facts circumvent poetic interpretations. Long story short: Jeremy Ladd Cross wrote the four-banner arrangement into his book of 1819, therefore that is what the General Grand Chapter stipulates. New Jersey, being a member of the General Grand Chapter, consequently uses the four. Pennsylvania is not part of the GGC, and they use a ritual inherited from the Ancients of England. Just as Pennsylvania lodge ritual is distinct from everything else in America, their Royal Arch ritual too is different. It’s the Keystone State! Let ’em do what they want.

And, while I was there, I learned of this event coming next month.

Union Lodge 19 is our landlord—as it has been through most of our history since the 1850s—and its Master, W. Bro. Eric, is our Principal Sojourner in chapter. He told us about this table lodge.

I know the story of William Morgan is nothing to celebrate but, being how 2026 is the bicentenary of that disaster, which ignited the anti-Masonic panic of the 1820s and ’30s, we ought to teach each other about it. I’m always surprised when I encounter a Mason who knows nothing about the “Morgan Affair” and the resulting political turmoil in the Northeast, but not everyone knows.

So, the particulars are shown in the flier above. All I can add is Eric says the table lodge ritual is authentic to the period, as researched by Ben Hoff, New Jersey’s “go to guy” for the history of Masonic ritual. If Ben says this is the way they did it 200 years ago, you can toast with confidence. He is a Past Master of New Jersey Lodge of Masonic Research and Education 1786, where he writes prodigiously about how Masonic rituals evolved over the centuries.

Keynote speaker Craig Applebaum is our immediate Past Master at the research lodge. While I haven’t heard this specific talk from him, I don’t doubt it will be informative and engaging.

Sorry to say I probably won’t be able to attend. My speaking engagement in Oklahoma will be St. John’s Day, and the cable tow stretches only so far. But you should go!

If this subject interests you, please add the research lodge’s meeting of Saturday, September 12 (9:30 a.m.) to your calendar. That’s when I will discuss the Anti-Masonic Party in New Jersey. I’ll talk about the Morgan Affair as a necessary introduction to the topic of the political movement in the Garden State that almost killed off the Masonic fraternity there. By the time the hysteria abated, there were only a couple of lodges and a few dozen Masons still standing. (And you thought there were problems now!) The lodge also meets at Union 19 in North Brunswick.

     

‘An “unhappy Man” vs. the “pursuit of Happiness”’

    

The Sunday Times

Mr. Cole Tomas Allen of California, an unhappy man, is in custody after a failed attempt on President Donald Trump’s life hours ago at the White House Correspondents’ Association’s annual dinner in Washington, DC.

A good (and familiar) question was posed the other day on Faceypage and, since the semiquincentennial anniversary of the Declaration of Independence is near, I thought I’d expand my limited answer to that query for this edition of The Magpie Mason.

Bro. Thomas of Thornton Lodge 486 in Texas asks:

“Can someone please explain whether or not the 3rd paragraph of the EA Charge is actually a charge or a suggestion?”

Knowing nothing about any ritual(s) promulgated by the Grand Lodge of Texas, I didn’t know what might be communicated in the third paragraph of his lodge’s Entered Apprentice Charge, but the abundant replies to his question clarified that for me. In New York, we actually have two charges from which to choose to instruct the youngest Entered Apprentice. The first charge includes the following (although it’s the fourth graf):

In the State you are to be a quiet and peaceable citizen, true to your government and just to your country. You are not to countenance disloyalty or rebellion, but are patiently to submit to legal authority, and conform with cheerfulness to the government of the country in which you live.

As an aside, I’ll point out how this echoes in our Installation of Officers. In seating the new Worshipful Master, he must agree to fifteen commands, including:

II. You agree to be a peaceful citizen, and cheerfully conform to the laws of the country in which you reside.

III. You promise not to be concerned in plots or conspiracies against the government, but patiently submit to the law and the constituted authorities.

IV. You agree to pay a proper respect to the civil magistrates, to work diligently, live creditably, and act honorably by all men.

None of the above are Masonic secrets. The EA Charge is not protected by oath; the Ancient Charges and Regulations for the lodge’s new Master can be heard by all who witness the ceremony, which often is attended by our families and friends. What wisely was kept confidential were Thomas’ reasons for asking, as he did not reveal personal political opinions or why he might take being a peaceable citizen as merely a suggestion for Masons.

Anyway, here is my long form Magpie answer:

I wouldn’t think any part of a charge would be discretionary, but that [third paragraph] part most definitely is a command that reverberates through history.

The idea enters Masonic ritual via The Rev. James Anderson’s book The Constitutions of the Free-Masons from 1723, the jurisprudence (although it contains other content) of the premier Grand Lodge of England.

The best known, most frequently cited portion of that book is “The Charges of a Free-Mason.” Not only is this section kept current by the United Grand Lodge of England, but also we find this section reproduced in the pages of grand lodges’ law books all over the world. We New Yorkers can read it on page 57 of Masonic Law of New York. Freemasons who don’t know Anderson’s Constitutions should read it because it informs much of what we think, say, and do in our lodges. (This will be covered in what I’ll present to the Observant lodges of Oklahoma when I step to the lectern on St. John’s Day.)

Charge I, “Concerning God and Religion,” is credited by some historians for partly inspiring the First Amendment of the U.S. Constitution, but Charge II is our topic today, to wit (spelling modernized):

II. Of the Civil Magistrate supreme and subordinate.

 

A Mason is a peaceable Subject to the Civil Powers, wherever he resides or works, and is never to be concerned in Plots and Conspiracies against the Peace and Welfare of the Nation, nor to behave himself undutifully to inferior Magistrates; for as Masonry has been always injured by War, Bloodshed, and Confusion, so ancient Kings and Princes have been much disposed to encourage the Craftsmen, because of their Peaceableness and Loyalty, whereby they practically answered the Cavils of their Adversaries, and promoted the Honor of the Fraternity, whoever flourished in Times of Peace. So that if a Brother should be a Rebel against the State, he is not to be countenanced in his Rebellion, however he may be pitied as an unhappy Man; and, if convicted of no other Crime, though the loyal Brotherhood must and ought to disown his Rebellion, and give no Umbrage or Ground of political Jealousy to the Government for the time being; they cannot expel him from the Lodge, and his Relation to it remains indefeasible.

Click to enlarge.

You see the similarities to the charges shown above. This is whence they came.

Anderson’s book also contains a legendary history of Freemasonry, some of which is factual, some fanciful. Among the reliably accurate notes is mention of English laws dating to the Middle Ages. In England, the various Statutes of Laborers regulated stone masons’ qualifications, remuneration, ability to meet, and other details, but the statute of 1405 specifically compelled such workers to take an annual oath to comply with the law. Anderson writes (spelling modernized):

Now though in the third Year of the said King Henry VI, while an Infant of about four Years old, the Parliament made an Act, that affected only the WORKING Masons, who had, contrary to the Statutes for Laborers, confederated not to work but at their own Price and Wages; and because such Agreements were supposed to be made at the General Lodges, called in the Act: Chapters and Congregations of Masons, it was then thought expedient to level the said Act against the said Congregations: Yet when the said King Henry VI arrived to Man’s Estate, the Masons laid before him and his Lords the above-mentioned Records and Charges, who, tis plain, reviewed them, and solemnly approved of them as good and reasonable to be holden: Nay, the said King and his Lords must have been incorporated with the Free-Masons, before they could make such Review of the Records; and in this Reign, before King Henry’s Troubles, Masons were much encouraged. Nor is there any Instance of executing that Act: in that, or in any other Reign since, and the Masons never neglected their Lodges for it, nor ever thought it worthwhile to employ their NOBLE and EMINENT BRETHREN to have it repealed; because the working Masons, that are free of the Lodge, scorn to be guilty of such Combinations; and the other free Masons have no Concern in Trespasses against the Statutes for Laborers.

Stone masons’ literature of the 1400s, namely the Regius Poem, communicates the same thinking. The marvelous website of the Grand Lodge of British Columbia and Yukon still shows the poem and the modern translation, from 1923 by Bro. Roderick Baxter of Quatuor Coronati Lodge 2076, including:

In 1799, with the bloodbath of the French Revolution in mind, the British government devised the Unlawful Societies Act. The law, which remained enforceable until 1967, banned groups, that met in secret and that required oaths, out of fear of organized political subversion. Freemasonry, being loyal and peaceful in its activities, was exempted from the law. (If you’ll be in London on May 14, get to QC 2076 at Freemasons’ Hall to hear Bro. Paul Calderwood present his paper on this law.)

New book available from Lewis Masonic.

In more recent years, Masons’ practice of being peaceable citizens has proven valuable in inoculating the Craft from suspicion. For example, when the Irish Republican Army seized the headquarters of the Grand Lodge of Ireland in Dublin exactly 104 years ago, they relinquished control of the property (after six weeks) because Michael Collins and Arthur Griffiths were satisfied that Irish Freemasonry was apolitical and nonsectarian, despite its fraternal connection to England. More information on that here.

National Archives

What about the Declaration of Independence? The American Revolution placed Freemasons here in rebellion and war against their king. That’s not very peaceful! How did our Masonic ancestors, the famous and the obscure alike, square their commitment to the Craft with their revolution? Benjamin Franklin knew about Anderson. The first Masonic book printed in the New World was Franklin’s reprint of Anderson’s Constitutions in 1734.

Perhaps Anderson’s Charge II sometimes must be a romantic ideal, something aspirational, that has to be suspended when considering “Life, Liberty, and the pursuit of Happiness” for yourself and your posterity. Then again, on the practical side, America’s Founders, whether Masons or not, did not see the distant British king as their civil authority. After all, the colonists had no representation in Parliament. There were sympathizers (Bro. Edmund Burke and others), but that’s not the same as electing your own MPs. Meanwhile, the colonists here did elect local representatives and were used to having their say in government. Therefore, a rebellion against the government across the ocean could be outside the boundaries of Anderson’s charge.

In addition, we would be wise to consider that Anderson wrote for his time. (He’d be stunned to hear us talking about him 300 years later.) 1723 was early in the Hanoverian era, the dawn of which finally concluded decades of political violence in England. Think about what happened there between 1640 and 1721. Some of the major points:

➢ The Long Parliament

➢  Civil War

➢  Regicide of Charles I

➢  Cromwell

➢  The Restoration

➢  Glorious Revolution

➢  Bill of Rights

➢  The Act of Union

➢  The Hanoverian Succession

➢  Bro. Walpole as Prime Minister

There’s stability by 1723. The Grand Lodge, desiring royal patronage, wants to be known as being supportive of the constitutional monarchy, and so codifies its peaceful intentions, noting their historical basis.

Other replies to Bro. Thomas’ question on Thursday placed the Declaration of Independence at odds with the EA Charge, and even hinted it may be time to knock off this peaceful citizen business. (It appears those remarks have vanished.) But that is a valid question Thomas poses. How should we today reconcile Anderson’s “unhappy Man” and Jefferson’s “pursuit of Happiness?” 

     

‘The Low Vale Degree’

    

Click to enlarge.

I have too many Masonic Saturdays next month, so I’m on the fence—a stretch of Virginia Worm, if you will—about attending this outdoor degree, but it sounds like a terrific night.

Good Samaritan 336 is the lodge right on Lincoln Square in Gettysburg I keep telling you about. In addition to regular doings, the brethren host dinners with period menus, attire, and re-enactors to celebrate their famous town’s heritage. I don’t believe their Low Vale Degree is an annual event, but they have hosted these previously.

Historic Daniel Lady Farm is a local attraction, having served as the headquarters of Confederate Major General Edward “Allegheny” Johnson, who commanded a division that failed to take Culp’s Hill from the U.S. Army. (Read his report here.) Inevitably, it became a hospital for the rebels. They say blood stains are still visible.

Historic Daniel Lady Farm

This weekend, Lady Farm is hosting its Civil War Scout Immersion, two days of workshops on military drill, battle formations, and tactics, culminating in a battle re-enactment.

And the Fellow Craft Degree? If you are not aware, the rituals of Pennsylvania Freemasonry are different from whatever yours may be. They’re not bizarre; you will have no difficulty understanding what unfolds because the ritual elements are consistent, but that Grand Lodge’s work is unique in the country. My research over the years caused me to read that Pennsylvania ritual is akin to one found in northern England, but I have no firsthand experience out there to corroborate. Yet.

Obviously, Apprentices would not be admitted to this Second Degree of Freemasonry.

Historic Daniel Lady Farm

The lodge will be opened and closed with cannon fire. I mean artillery, not Vivat! drinking. The meal will be catered by Blue and Gray Bar & Grill, which is another reason to attend. If you choose not to join the group for dinner, the ticket price will be $30.

This May 30 event does not land on Memorial Day Weekend, if that conflict might deter you. The holiday weekend will be the previous week.

     

‘Let the benign Genius of the Mystic Art preside’

    

Monitor of the Work, Lectures and Ceremonies of Ancient Craft Masonry in the Jurisdiction of the Grand Lodge of Free and Accepted Masons of the State of New York is available from Lodge Services or your lodge secretary. (Okay, maybe a graphic designer might have helped a little with the cover but, hey, it’s done.)

Many years in the making, Grand Lodge’s Monitor is published and is available from Lodge Services. Its proper title, Monitor of the Work, Lectures and Ceremonies of Ancient Craft Masonry in the Jurisdiction of the Grand Lodge of Free and Accepted Masons of the State of New York, the book is copyrighted 2025, but I learned of its existence—again, after anticipation of years—just a week ago through a comment on Faceypage. Got my copy yesterday.

Immediately, I searched for content unknown to me, and no sooner than on Page 7 are Opening Charges.

Opening Charges?

Opening Charges!

You probably know a Closing Charge, delivered at, yes, the close of the lodge communication. I doubt it is ubiquitous throughout the country, but it is found near and far. In New York, we call it the Harris Charge (“…you are now about to quit this sacred retreat of friendship and virtue…”). It is an optional coda to the meeting, although I don’t know why a Master would opt out of it. When it was my privilege to serve in the East twenty-one years ago in New Jersey, that was possibly my favorite piece of Work. It differs slightly from New York’s version.

Who’s Harris?

Bro. Thaddeus Harris

The Rev. Thaddeus Mason Harris, D.D. (1768-1842) was a Massachusetts Freemason. More than that, he was that Grand Lodge’s first Grand Chaplain. (Synchronously enough, he laid down his working tools on this very date, April 3.) He also served as Corresponding Grand Secretary and, in 1812, was appointed Deputy Grand Master! A remarkable seminal figure in Massachusetts Freemasonry, but he is a topic for another edition of The Magpie Mason. (This portrait of Harris hangs, if I remember right, on the ground floor of the Boston Masonic Building, home of the Grand Lodge of Masons in Massachusetts.)

Where was I going with this? Yes! These Opening Charges.

They are not new to Freemasonry, but they’re news to me and they are terrific brief orations you’ll be proud to hear at the start of your lodge meetings. There are two, prefaced with this:

Performance of an Opening Charge is optional. One charge or the other, without alteration or combination, may be given in full immediately following the prayer in the Ritual of Opening, or at the commencement of any untiled Masonic event. Only The Monitor or The Chaplain’s Book are to be used if the charge is read in a tiled lodge.

The first Charge:

The ways of science are beautiful. Knowledge is attained by degrees. Wisdom dwells with contemplation. There are we to seek her. Though the passage be difficult, the farther we proceed, the easier it will become. If we are united, our society must flourish. Let all things give place to peace and good fellowship. Uniting in the grand design, let us be happy in ourselves, and endeavor to contribute to the happiness of others. Let us promote the useful arts; and by them mark our superiority and distinction. Let us cultivate the moral virtues; and improve in all that is good and amiable. Let the genius of Masonry preside over our conduct; and under its sovereign sway let us act with becoming dignity. Let our recreations be innocent, and pursued with moderation. Never let us expose our character to derision. Thus shall we act in conformity to our precepts, and support the name we have always borne, of being a respectable, a regular, and a uniform society.

The second Charge:

The ways of Virtue are beautiful. Knowledge is attained by degrees. Wisdom dwells in contemplation: there we must seek her. Let us then, Brethren, apply ourselves with becoming zeal to the practice of the excellent principles inculcated by our Order. Let us ever remember that the great objects of our association are the restraint of improper desires and passions, the cultivation of an active benevolence, and the promotion of a correct knowledge of the duties we owe to God, to our neighbor, and to ourselves. Let us be united and practice with assiduity the sacred tenets of our order. Let all private animosities, of any unhappily exist, give place to affection and brotherly love. It is useless parade to talk of the subjection of irregular passions within the walls of the Lodge, if we permit them to triumph in our daily intercourse with each other. Uniting in the grand design, let us be happy ourselves, and endeavor to promote the happiness of others. Let us cultivate the great moral virtues which are laid down on our Masonic Trestleboard, and improve in everything that is good, amiable and useful. Let the benign Genius of the Mystic Art preside over our councils, and under her sway let us act with a dignity becoming the high moral character of our venerable institution.

So, if these stirring words did not flow from RW Harris’ heart and mind, whence came they? I thought some of the phrases sounded familiar, but wasn’t sure if my memory was tricking me, so I asked Sam.

RW Samuel Kinsey, of Mariners 67, is Chairman of the Custodians of the Work, the team that preserves Grand Lodge’s Standard Work and Lectures and that publishes these books we need to learn our rituals and orations. He provided me a snippet of the Custodians’ report to Grand Lodge, which will meet next month:

The antecedents of the Opening Charges may be found in A Vindication of Masonry and its Excellency demonstrated in a Discourse at the Consecration of the Lodge of Vernon Kilwinning, on May 15, 1741 by Charles Leslie. This lengthy discourse was later incorporated into the first edition of William Preston’s Illustrations of Masonry, with increasingly revised and reorganized forms of the Vindication continuing to feature in all subsequent editions. In the early decades of the nineteenth century Thaddeus Mason Harris adapted one of Preston’s later versions into the first Opening Charge given above (the shorter of the two). The second Opening Charge originates in Charles Whitlock Moore’s The Masonic Trestle-board, which purported to contain the working from the Baltimore Convention of 1843. This is the Opening Charge that can be found in Monitors with relevancy to our jurisdiction throughout the remainder of the nineteenth century. Although the two Opening Charges reference the same source material and evoke a similar sentiment, your committee believes both are beautiful expressions that deserve to be authorized for use.

There’s a lot more marrow in the bone of this edition of The Monitor, the first published since 1989. The Installation of Officers is revised, just in time for our Installation nights. Now I have to see what The Chaplain’s Book is. Never heard of it.

From the 1740s to the 1840s to the second quarter of the twenty-first century, what we, as Free and Accepted Masons, think, say, and do in lodge remains continuous and relevant, no doubt thanks to our own consistency when we “mix again with the world.”

If you are of these households of the faithful, I wish you a Happy Passover or Happy Easter.

     

‘It’s National Grammar Day’

    

Winding Stairway of the Marietta Masonic Building, Ohio. Those five balusters at center are in the forms of the Five Orders of Architecture. American Union Lodge 1 and Harmar 390 meet here. The temple was constructed by Harmar in 1907-08.

Grammar teaches us the proper arrangement of words according to the idiom or dialect of any particular kingdom or people; and that excellency of pronunciation, which enables us to speak or write a language with accuracy and justness, agreeable to reason, authority, and the strict rules of literature.

William Preston

Illustrations of Masonry

1775

Grammar. One of the seven liberal arts and sciences, which forms, with Logic and Rhetoric, a triad dedicated to the cultivation of language. “God,” says Sanctius, “created man the participant of reason; and as He willed him to be a social being, He bestowed upon him the gift of language, in the perfecting of which there are three aids. The first is Grammar, which rejects from language all solecisms and barbarous expressions; the second is Logic, which is occupied with the truthfulness of language; and the third is Rhetoric, which seeks only the adornment of language.”

Albert G. Mackey

Encyclopedia of Freemasonry and its Kindred Sciences

1917

Arts and Sciences, Liberal. In the seventh century, and for many centuries afterwards, all learning was limited to and comprised in what were called the seven liberal arts and sciences, namely: grammar, rhetoric, logic, arithmetic, geometry, music, and astronomy. The epithet “liberal” is a fair translation of the Latin ingenuus, which means free-born; thus Cicero speaks of the artes ingenuae, or the arts befitting a free-born man; and Ovid says in the well-known lines: “To have studied carefully the liberal arts refines the manners, and prevents us from being brutish.”

And Phillips, in his New World of Words (1706), defines the liberal arts and sciences to be “such as are fit for gentlemen and scholars, as mechanic trades and handicrafts for meaner people.” As Freemasons are required by their landmarks to be free-born, we see the propriety of incorporating the arts of free-born men among their symbols. As the system of Masonry derived its present form and organization from the times when the study of these arts and sciences constituted the labors of the wisest men, they have very appropriately been adopted as the symbol of the completion of human learning.

Albert Mackey

The Symbolism of Freemasonry; Illustrating and Explaining its Science and Philosophy, its Legends, Myths, and Symbols

1867

Grammar is the key by which alone the door can be opened to the understanding of speech. It is Grammar which reveals the admirable art of language and unfolds its various constituent parts—its names, definitions and respective offices; it unravels, as it were, the thread of which the web of speech is composed. These reflections seldom occur to anyone before his acquaintance with the art; yet it is most certain that, without a knowledge of Grammar, it is very difficult to speak with propriety, precision, and purity.

The Standard Work and Lectures

of Ancient Craft Masonry

Grand Lodge of New York

2019

Grammar. Is the key by which alone the door can be opened to the understanding of speech. It is Grammar which reveals the admirable art of language, and unfolds its various constituent parts—its names, definitions, and respective offices; it unravels, as it were, the thread of which the web of speech is composed. These reflections seldom occur to any one before their acquaintance with the art; yet it is most certain that, without a knowledge of Grammar, it is very difficult to speak with propriety, precision, and purity.

The General Ahiman Rezon

and Freemason’s Guide

Daniel Sickels

1865

Today is March fourth, which is homophonous with “march forth,” which is a complete sentence, which is why today’s date was chosen to be National Grammar Day, so happy National Grammar Day! This occasion was devised by Martha Brockenbrough, founder of the Society for the Promotion of Good Grammar, in 2008.

chicagocopshop.com

“So back to National Grammar Day, which is just one day,” says the University of Illinois. “You’ve heard of red-letter days. Well, National Grammar Day is a red-pen day, a day to correct other people’s grammar.”

Fortunately, there are ways to avoid that.

In his Prestonian Lecture for 1930, titled “The Seven Liberal Arts and Sciences,” Henry Philip Cart de Lafontaine says:

According to the definition of the late Dr. Henry Sweet, a grammar gives the general facts of language, whilst a dictionary deals with the special facts of language. To the ordinary man, grammar means a set of more or less arbitrary rules, which he has to observe if he wants to speak or write correctly; this may be called prescriptive grammar. To a scientific man, the rules are not what he has to observe but what he observes when he examines the way in which speakers and writers belonging to a particular community or nation actually use their mother-tongue; this may be labelled descriptive grammar. The nineteenth century furnished us with another form of grammar, comparative historical grammar, and this should always be supplemented by separative grammar, which does full justice to what is peculiar to each language, and treats each on its own merits. Many things of grammatical importance, such as intonation, stress, etc., are not shown in our traditional spellings. Dialect grammars and grammars of the languages of uncivilized races deal of necessity only with spoken words. Grammar being the basis of all the liberal sciences, it particularly concerns us as Masons to know its rules, for without this knowledge we cannot be acquainted with the beauties of our own Craft lectures, nor can we speak with correctness or propriety. When I reflect on the present slip-shod manner of speech, on the ungrammatical nature of letter-writing, on the loose phraseology of the ordinary novel, and on the atrocious spelling exhibited in letter-writing, I am led to recommend wholeheartedly a return to the study of grammar.

     

‘Use Mallet, Chisel, Level, Plumb, and Square’

    

Go, work with utmost skill and loving care,

The Temple needs thy work, do all you can:

Use Mallet, Chisel, Level, Plumb, and Square,

And shape Earth’s dust to Heaven’s eternal plan.

“The Working Tools,” as found in the book Speculative Masonry by Andrew S. MacBride

My thanks to Eureka Chapter 7 in Orlando, Florida for hosting me last night via Zoom for a discussion titled “A Scottish Rite: The Mark Man, Mark Master, and Mark Master Mason Degrees.”

I received the MMM° in 1999 and am embarrassed to admit I hadn’t truly collated my perceptions, knowledge, opinions, speculations, etc. on this complicated ritual until I began preparing for this speaking engagement last year. Don’t get me wrong. Always loved the degree, but its origin and evolution, its symbols, and the ritual’s many moving parts have been compartmentalized in my mind all this time. If nothing else, I now possess a linear understanding of it. This is, after all, an elaborate degree. In my homework, I was reminded of important aspects I’d forgotten and I learned things too. Mark Man was conferred in a lodge of Fellow Crafts on Fellow Crafts. Mark Master was conferred on Master Masons. A Mark Man’s earnings were noticeably less than a Mark Master’s. Is that the source of the friction in the current ritual’s lesson on wages?

Excellent Franklin Suco and the companions at Eureka Chapter are kind to me. They flew me down for a talk on the RAM Degree two years ago and, despite that, they welcomed me back last night for this Zoom meeting. The Q&A was very brief, which could indicate I was making no sense.

Anyway, I tried to keep it all about Scotland. I began with the Schaw Statutes with their item on the book of marks; segued into the Mark Man and Mark Master degrees and what differentiated them; discussed Scottish ritual; contrasted the MMM Working Tools against Scottish EA Working Tools; examined the current MMM and FC obligations; and closed with a call for Florida Royal Arch Masons to charter their own lodges of Mark Master Masons. (I think that suggestion took root.) For context, I visited England by noting something is missing from the 1813 UGLE Articles of Union, but credited the Grand Lodge of Mark Master Masons of England and Wales; explained why so little is known of the early rituals; shared a little New Jersey history regarding Mark lodges in 1811; and occasionally got long-winded.

It may be reasonable to view the Mark Master Mason Degree as a basic working man’s degree—and I think Mark Man was—but, in its details, the MMM° is a refinement of important aspects of Craft Masonry theory. American Masons ought not think of it as a speed bump on the road toward Royal Arch. It is the entry point of what used to be called Keystone Masonry. We ought to resurrect that name.

I’ve never spoken so much on a Sunday night in my life. My voice actually grew hoarse.

(Joel, if you see this, I apologize. You had asked me to prepare something on the Mark Degree several years ago, but I couldn’t get it done at that time. If you need me, just let me know. And happy birthday!)

     

‘How many Apprentices can dance on the head of a pin?’

    

Honestly, some guys look to be confounded.

This question was posed on Faceypage several weeks ago:

A good friend recently asked me the following great question: ‘Which is the correct reading? To learn to subdue my passions and improve myself in Masonry; or To learn, to subdue my passions, and improve myself in Masonry? One of my brothers brought this to my attention and I’m curious as to how different lodges put this into their ritual. It doesn’t change overall purpose, but is it two commands or three commands?’

You recognize the phrase from the Entered Apprentice Degree. In the Grand Lodge of New York, this appears in Part I of the Second Section. There is no ambiguity thanks to the absence of that first preposition, so it reads: “Learn to subdue my passions and improve myself in Masonry,” meaning there are two purposes, not three. In my previous grand lodge, the catechism does say “To learn to subdue my passions…” I’ve never seen a comma after “to learn” in any ritual text. I never knew this was a question anyone would ponder.

Sure, some of us came here to learn, but the Entered Apprentice is introduced to personal growth and new community, not formal education. Instruction in thinking, speaking, and understanding the world will come in the Second Degree.

That said, the Middle Chamber Lecture here in New York (and elsewhere) includes: “By Speculative or Freemasonry, we learn to subdue the passions, act upon the square, keep a tongue of good report, maintain secrecy and practice charity.”

Subduing the passions is not human nature; it must be cultivated through deliberation and diligent action. That’s why we, as Free and Accepted Masons, must learn to subdue our passions and improve ourselves. Instruction in subduing the passions is revealed in the discussion of the Four Cardinal Virtues and is symbolized by the Common Gavel working tool. Capisce?

From my initiation almost twenty-nine years ago, I understood “to learn to subdue my passions” to mean something like I must train to restrain the impulses of enmity and anger; to gain a victory over myself; to be not merely kind to men of virtue, but also be indulgent and reconcilable to the injurious. Thanks, Plutarch.

In his Parallel Lives, the second century biographer, writing of the ancient Greek philosopher Dion of Syracuse, puts these words in his mouth: “...by being long conversant in the academy, I have learned to subdue my passions, and to restrain the impulses of enmity and anger. To prove that I have really gained such a victory over myself, it is not sufficient merely to be kind to men of virtue, but to be indulgent and reconcilable to the injurious.” It is possible this 1770 translation is influenced by our ritual. And you see the Four Cardinal Virtues at work here.

As for a documented entry point of this idea into Masonic ritual, it helps to consult Masonry Dissected, that early ritual exposure from 1730, which gives us reliable insight into what the lectures of the degrees sounded like at that time. Please understand that a lecture in a degree back then was not the long monologue delivered from memory that most of us in America have today, but was in question-and-answer format, with the lodge Master asking the brethren in lodge, who took turns responding. (Also, you should know Q&A dialogue lives on in our candidate examinations and Opening and Closing ceremonies.)

Query three is: What do you come here to do? 

Answer:

Not to do my proper Will,

But to subdue my Passion still;

The Rules of Masonry in hand to take,

And daily Progress therein make.

This quatrain is a creative way of saying “To learn to subdue my passions and improve myself in Masonry.”

In his St. John the Baptist Day address to Fulton Lodge 98 and Halo Lodge 5 in Alabama in 1855, Rev. George Cushman, Halo’s Chaplain, explains the urgency of Masons learning to subdue their passions:

“… it will be asked whence is it that Masonry derives its power. Its antiquity, its universality, and its unity are alike remarkable. Other organizations are limited in duration and extent. They spring up and die by reason of the strife and discord that are generated in their birth. The obvious answer is that Masonry retains its power because it is true to its own genius and principles. It has a mission to perform, and it turns neither to the right hand nor to the left, but studies to be quiet and to do its own business. This is the secret—the great secret of its success and favor with men. To every person seeking admission to its Light, it is asked what comest thou hither to do, and he is taught to reply, to learn to subdue my passions and improve myself in the sacred arts and mysteries of ancient Free Masonry. This is our only aim—to subdue our passions to act upon the square—to keep the tongue of a good report, and practice charity.”

It is safe to say Masonry Dissected reports how ritual worked during the 1720s, if not earlier, and I believe much of our thinking derives from Christian life in England, for which we’d delve further back for subduing the passions.

Jeremy Taylor

Jeremy Taylor (1613-67), the famous Anglican theologian, who wrote so poetically for the common man (he was called the Shakespeare of Divines), published The Worthy Communicant in 1660. This text instructs the faithful on receiving the Eucharist, and it ranks character and conduct over knowledge of the church’s laws.

He writes:

Thou givest thy self to be the food of our souls in the wonders of the Sacrament, in the faith of thy Word, in the blessings and graces of thy Spirit: Perform that in thy Servant, which thou hast prepared and effected in thy Son; strengthen my infirmities, heal my sicknesses; give me strength to subdue my passions, to mortifie my inordinations, to kill all my sin: increase thy Graces in my soul; enkindle a bright devotion; extinguish all the fires of hell, my lust and my pride, my envy, and all my spiritual wickednesses; pardon all my sins, and fill me with thy Spirit, that by thy Spirit thou maist dwell in me, and by obedience and love I may dwell in thee, and live in the life of grace till it pass on to glory and immensity, by the power and the blessings, by the passion and intercession of the Word incarnate; whom I adore, and whom I love, and whom I will serve for ever and ever.

This is too much for a reply to a Facebook post, but if Bro. Gilbert happens to see this, I hope it helps. Two commands, not three.

     

‘Happy World Introvert Day’

    

First, Happy New Year! Second, Happy World Introvert Day! It’s still January 2 here for a few more minutes, so I’ll squeeze in this note celebrating this day of post-holiday recovery and refocusing.

Dr. Heyne’s book

World Introvert Day was hatched by psychologist Felicitas Heyne only fifteen years ago, so don’t feel cheated if you didn’t get the day off from school growing up.

On her website, Heyne says: “introverts are a misunderstood minority. We live in an extrovert world, and introverts often appear to be arrogant and strange, which they aren’t. Introverts just work differently. And let’s not forget that although introverts might be a minority, they are a majority in the gifted population. Most famous scientists, philosophers, artists, and thinkers are introverted. Introverts shape the world we live in. But they also have to face specific health risks, job-related problems and often difficult relationships.”

Dr. Jung

The concepts of Introversion and Extraversion (note the “a”) come from C.G. Jung, who devised the two categories as personality types. Writing in Psychology Today in 2012, psychologist Stephen A. Diamond explains:

“For Jung, there were essentially two types of people: introverts and extraverts. These were Jung’s terms, for which he gives specific definitions. While his term introversion is today widely used as a synonym for shyness, introversion is not necessarily shyness. But there is a close relationship between shyness and introversion, which Jung felt (and I fully agree) is largely an innate tendency…

Introversion is a turning inward toward the interior world of ideas, feelings, fantasies, intuitions, sensations, and other facets of subjective experience. The introverted type finds most of his or her meaning and satisfaction not in the outer world of people, objects, things, accomplishments, but rather in the interior life, the inner world. Extraverts, on the other hand, live almost exclusively in and for the exterior world, deriving fulfillment from regular interaction with outer reality. Introverts tend to have difficulty dealing with the outer world in general. Extraverts have equal trouble attending to the inner world. And both resist doing so, in what frequently becomes a chronic, habitual pattern of avoidant behavior… 

What is so astounding is how fundamentally and diametrically different extraverted and introverted types truly are! By their very nature, these are radically divergent modes of being-in-the-world, antithetical attitudes toward life.

Of course, no person is totally introverted or extraverted. These are two extreme poles on a continuum which we all occupy. A majority of us lean toward the extraverted orientation, placing true introverted types in the statistical minority in most westernized cultures. Indeed, introversion tends to be stigmatized in our culture, pathologized, and deemed abnormal. When introversion is extremely one-sided, it can turn into pathological shyness, social phobia, schizoid personality, autism or even psychosis: a total detachment or dissociation from outer reality. Extreme extraversion can manifest in compulsive activity, workaholism, mania and addictive behaviors (e.g., sex addiction) serving the purpose of avoiding introversion or self-reflection at any cost. Some rhythmic balance between introversion and extraversion is essential for mental health. Introversion and extraversion appear to be innate temperaments or personality traits which can be and are, however, influenced by environment.”

Jung thought everyone would be healthiest by balancing the two poles.

If you have any experience in Freemasonry, you likely noted how the Order is almost entirely by and for the extraverts. One of my first observations about the fraternity during my early years in the 1990s (in New Jersey) was the disorder revealed by the disconnect between what the rituals and orations clearly intend and what the consistently convivial calendar delivered. Jung and I would have appreciated a balance. Each of us is a Brother—an individual—but one cannot be a Brother separate; there must be at least one other. (And, hopefully, both smoke pipes!)

As we New Yorkers phrase it through our First Degree Charge:

There are three great duties which, as a Mason, you are obliged to inculcate—to God, your neighbor, and yourself. To God, in never mentioning His Name, save with that reverential awe which is due from a creature to his Creator, imploring His aid in all your undertakings, and esteeming Him as the chief good; to your neighbor, in acting upon the square, and doing unto him as you wish he should do unto you; and to yourself, in avoiding all irregularity and intemperance which may impair your faculties, or debase the dignity of your profession. A zealous attachment to these duties will insure public and private esteem.

And also:

Preston: the source.

➤ “In your outward demeanor, be particularly careful to avoid censure or reproach.”

➤ “During your leisure hours, that you may improve in Masonic knowledge, you are to converse with well informed brethren, who will always be as ready to give, as you will be to receive, instruction.”

➤ “If, in the circle of your acquaintance, you find a person desirous of being initiated into Masonry, be particularly careful not to recommend him, unless…”

Balancing the severities is harmony in who we are and what we do.

     

‘2026 Prestonian Lecture’

    

Magpie file photo

Other big news from earlier this year, during my dereliction from blogging: the announcement of next year’s Prestonian Lecturer! At the Quarterly Communication of the United Grand Lodge of England in June, the Board of General Purposes said Bro. Daniel Johnson will present “Solomon’s Temple in Myth and Ritual.”

To my knowledge, he is not related to the Bro. Johnson in the post below. 

Bro. Johnson was made a Mason in 2004 at Apollo University Lodge 357. (That’s Oxford University.) Next month, at the Quarterly Communication of Grand Lodge, he will become the first Deputy Grand Treasurer of the UGLE. Huzzah!

Every year, one scholar is chosen for the distinction. The job is to travel about the jurisdiction, delivering the lecture in lodges, and raising funds for a charity. I see Bro. Johnson will appear at QC2076 next September. There’s nothing stopping them from traveling abroad, of course, and I have a history of hosting these outstanding workmen here in the New York City area. Maybe something can be arranged for 2026 too.