‘Masonic Hall Monitors at The ALR’

    

Thomas Smith Webb by Travis Simpkins.

What better way to commemorate the anniversary of Thomas Smith Webb’s birth in 1771 than to attend your research lodge for a dive into the history of Freemasonry’s ritual literature?

Actually, I guess initiating a candidate with Webb’s ritual might have been better. And passing him would have been good. And, sure, raising him could have been a great commemoration, but we don’t make Masons in The American Lodge of Research. We educate them.

The program Tuesday night in the French Doric Room at Masonic Hall was “Masonic Hall Monitors,” for which three experts united for discussion of the history and evolution of ritual ciphers, monitors, and exposures.

In truth, Webb’s birthday was the following day. Regardless, we think we arrived at the reason why exoteric ritual books are commonly called monitors: Because Webb titled his The Freemason’s Monitor; or, Illustrations of Masonry: In Two Parts, and the moniker “monitor” stuck.

etymology.com

The origin of the word “monitor” shows it derives from the Latin for “one who reminds, admonishes, or checks,” also “an overseer, instructor, guide, teacher,” according to etymology.com, so the term is apt, and seems to have become the aptonym many grand lodges use to title their books of exoteric Masonic rituals (charges, funerary ceremony, cornerstone dedication, etc.). Others call them manuals. How boring.

Anyway, we welcomed RW Sam Kinsey, Chairman of Grand Lodge’s Custodians of the Work; RW Michael LaRocco, Executive Director of the Chancellor Robert R. Livingston Masonic Library upstairs on 14; and RW Ben Hoff, Past Master of New Jersey Lodge of Masonic Research and Education 1786 and Past Grand Historian in Jersey. In concert, they gave a thorough review of these books, from Masonry Dissected, printed in London in 1730, and which gives the first known look at a Third Degree, to the forthcoming New York Monitor, due before the Grand Lodge Communication next May, and therefore just in time to provide our lodges the bona fide Installation of Officers ritual.

Wonderbook

1942 GLNY Monitor

In the Grand Lodge of New York, the Custodians of the Work is the team that maintains the integrity of the ritual our lodges use. I’d say the gist of Sam’s presentation is: Ritual changes over time. Sometimes, things need clarification or correction. Other times, the sensibilities of the present day might necessitate an addition or a deletion.

Sam Kinsey

Whatever the case, it is wrong to believe that Masonic rituals are the same from place to place, and that they have not been altered since 1717. Equally important is to view your ritual as more of a script to a performance than as holy writ that demands a rigid, unfeeling delivery. When appropriate, use inflection; watch your timing. Know the vocabulary. Remember you are educating someone.

Michael LaRocco

Bro. Michael followed Sam’s talk, wheeling a booktruck laden with antique and other vintage New York ritual texts into the room for a show-and-tell exhibit—including an original, from 1797, copy of Webb’s Monitor. This and the other books came from the Livingston Library’s archives and stacks; collectively, they illustrated Sam’s talk on how rituals change over time, requiring new printings to impart the ritual to new generations of Masons. The most recent publication of the Standard Work and Lectures came in 2019, shortly after a panicked grand secretary had discovered that the inventory of ritual books had dwindled to a single copy. The latest monitor, however, dates way back to 1989. That book is not current today, and the long anticipated update is coming, as noted above.

Bro. Ben was last to speak on account of his research paper “Monitors and Ritual Ciphers” spanning twenty-six pages. His specialty is forensic examination of Masonic rituals, and he owns an impressive collection of eighteenth, nineteenth, and twentieth century ritual books—official and otherwise—on which he bases his theses.

He started us with a look into the Edinburgh Register House Manuscript from 1696, which shows us how short and simple Masonic ritual had been while also exemplifying how the structure has changed. What we today call a lecture is a long monolog delivered from memory by (hopefully) a gifted orator, but in a seventeenth and eighteenth century lodge, a lecture was a conversation. It was question-and-answer format, which actually lives on today. Think lodge Opening.

Between 1696 and today, embellishments were added to give literary depth to the symbolism. Most of these arose in the late 1700s from the books of three English authors. A Candid Disquisition, by Wellins Calcott (1769); The Spirit of Masonry, by William Hutchenson (1775); and, especially, William Preston’s Illustrations of Masonry, various editions of which began appearing in 1772. These authors get the credit for much of what we say today in lodge.

It really is remarkable how much of their prose basically remains intact. I’ve written about these books before, and I urge you to seek them out for your edification.

What we today know of ritual from between the 1720s and 1770s comes from ritual exposures that were printed without authorization (ergo exposures), but were bought anyway by Masons in need of handy ritual references. Masonry Dissected is a great source for seeing how fundamental lodge rituals were in 1730. The candidate is prepared, admitted, introduced, obligated, charged, and fed.

It also was not unheard of for brethren to handwrite their rituals for personal use.

Regarding monitors, Ben explains:

Ben Hoff

The key thing to remember about all Masonic monitors is that they were not exhaustive ritual guides. The two key characteristics of a monitor that distinguish it from a ritual are the absence of any traditionally secret ritual material, and the inclusion of such other supplemental material as would be useful to running the lodge. This supplemental material included items such as procedures for installations, lodge consecrations, funeral services, cornerstone layings, recommended procedures for petitions, interrogatories, and similar matters. As for ritual material, only openly published illustrations included as expansions of the lectures, prayers, and similar non-controversial material are included.

Getting back to Webb, it was he who adapted Preston’s Illustrations for American use, making changes to ritual structure that comprise his Monitor. In his day, grand lodges in the United States didn’t have official standardized rituals, and they definitely were not publishing ritual books (remember what happened with William Morgan in 1826), so Webb made a career of traveling the states and imparting his version of the work to lodges.

Later still came the artistic renderings of our symbols by Jeremy Ladd Cross. His book, True Masonic Chart or Hieroglyphic Monitor, is whence the familiar sketches we know of Craft and Royal Arch symbols came.

In addition to all these, were other authors’ coded ritual books of varying complexity and weirdness.

It wouldn’t be until the twentieth century that grand lodges in America would publish their own authorized ritual texts. In New Jersey, Ben explained, this was because some other guy was profiting from selling such books, so the grand lodge decided in 1967 to make the money for itself.

The hour was late—some of the brethren had to excuse themselves to catch their trains—so I had to end the meeting. I think everyone present got their money’s worth, and I feel good about it all. (I’m a fairly anxious Worshipful Master.)

Macoy Masonic Supply Co.

I had planned on giving a fourth talk on the subject of Macoy Masonic Supply’s reprinting of Robert Macoy’s 1867 Masonic Manual, but it seems the 750-book run has sold out, and I didn’t want to promote something the brethren cannot buy. It’s pretty cool, though.

Under business, we elected to Corresponding Membership a dual New York and California Mason who also has been a professor and lecturer at several universities, including Columbia. He has submitted a paper already!

The American Lodge of Research will meet again in early 2025. We will hit the road on February 19 for a joint meeting with Dunwoodie 863 in New Rochelle. We’ll be back in the French Doric Room on March 31 for a French-themed program involving both Lafayette and Tocqueville. I’m working on arranging Zoom sessions too, but more on that later.

     

‘History by type and as ritual’

    

The Spirit of Masonry, essential reading, figures in Ben Hoff’s upcoming paper.

New Jersey Lodge of Masonic Research and Education 1786 will meet Saturday. Two weighty papers are scheduled. From the trestleboard:

“Classifying History Writing by Type” by Bro. Donald Elfreth. This admittedly subjective short essay attempts to fit various types of history writing into four broad areas. There are no firm divisions of these areas, and each may have, to some extent, elements of another. The presenter does not expect all to agree with his analysis, and he looks forward to a lively discussion at the conclusion of his presentation.

“Monitors and Ritual Ciphers” by Distinguished Laureate Bro. Ben Hoff. A survey of history and development of Masonic Monitors and Ritual books, both coded (ciphers) and uncoded, along with their influence on the expansion of our ritual, particularly lectures.

I have read Ben’s well researched paper, and will host him at The American Lodge of Research in October to present it again as part of a multifaceted review of such books. You’ll hear about that when autumn approaches.

New Jersey Lodge of Masonic Research and Education meets at 9:30 a.m. in Freemasons Hall, home of Union Lodge 19, in North Brunswick. Light refreshments are served before, and a catered lunch ($20) after for those who booked in advance.

Now is still spring, and I will have to miss this meeting of LORE 1786 because it will coincide with the Grotto Supreme Council Session.

     

‘Scottish EA° Working Tools’

    

My lodge had the honor of initiating two candidates for the mysteries of Freemasonry Monday night. I’ve always enjoyed the variety shown in rituals around the Masonic world; the following example offers not only different language in defining the familiar Working Tools of the Entered Apprentice Mason, but also reveals a Working Tool unknown to lodges in the United States.

Under the Grand Lodge of Scotland, there is no single ritual promulgated by headquarters. Instead, lodges are free to customize the work. This doesn’t produce anarchy. Masons are responsible. It just means there isn’t a down-to-the-letter standardization of ritual.

What follows comes from The Scottish Ritual of the Three Degrees of St. John’s Masonry, printed by Lewis in London in 1895.

I now present to you the Working Tools of an Entered Apprentice Free Mason, which are, the Twenty-four inch Gauge, the Common Gavel, and the Chisel.

The Twenty-four inch Gauge is to measure our Work, the Common Gavel to knock off all superfluous knobs and excrescences, and the Chisel to further smooth and prepare the stone, and render it fit for the hands of the more expert Craftsman.

The Twenty-four inch Gauge is the first instrument placed in the hands of a workman, as it enables him to measure the work he is about to begin, so that he may estimate the time and labour it will cost.

The Gavel is an instrument of labour. Known to Artists under various appellations, it is still admitted by them all that no work of manual skill can be completed without its aid.

The Chisel is a small instrument, solid in its form, but of such exquisite sharpness as fully to compensate for the diminutiveness of its size. It is calculated to make impression on the hardest substances, and the loftiest structures are indebted to its aid.

But as we are not operative, but rather Free and Accepted, or Speculative Masons, we apply those Tools to our Morals.

In this sense the Twenty-four inch Gauge represents the twenty-four hours of the day,—part to be spent in Prayer to Almighty God; part in Labour, Refreshment, and Sleep; and part to serve a friend or Brother in time of need, that not being detrimental to ourselves or our connections.

The Common Gavel represents the force of conscience, which should keep down all vain and unbecoming thoughts, so that our words and actions may appear before the Throne of Grace pure and unpolluted.

The Chisel points out to us the advantages of Education and Perseverance, by which means alone we are rendered fit members of regularly organized Society. That the rude material can receive a fine polish from repeated efforts alone. From the whole we deduce this moral: That Knowledge, aided by Labour and prompted by Perseverance, will finally overcome all difficulties, raise ignorance from despair, and establish truth in the paths of Nature and Science.

I can’t locate this quotation, but it fits Aristotelian thought.

     

     

‘Remember the great objects of our association’

    

Chuck Dunning imparted something via Facebook last week that inspires me to share here. (Plus, it’s easier than writing something myself.) Enjoy.

Friends and Brothers,

Chuck Dunning

Here’s a traditional opening charge for Blue Lodges in the Preston-Webb tradition. It’s now rarely a mandatory part of ritual in many jurisdictions, and some no longer even include it as optional. I regard it as highly instructive and inspiring, and it would be wonderful if more lodges included it.

Charge at Opening

The ways of virtue are beautiful. Knowledge is attained by degrees. Wisdom dwells with 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, our neighbor and ourselves.

Let us be united, and practise with assiduity the sacred tenets of our Order. Let all private animosities, if any unhappily exist, give place to affection and brotherly love. It is a useless parade to talk of the subjection of irregular passions within the walls of the lodge if we permit them to triumph in our 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 every thing 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.

     

‘The return of Macoy’s Masonic Monitor’

    

Front cover, I assume, of the book.

Macoy Masonic Supply Co. of Virginia (formerly of New York City) will publish a seminal work by its founder soon in commemoration of the business’ 175 years, and thoughtfully invites us to purchase the painstakingly reproduced historic volume. This is Robert Macoy’s Monitor from 1867. From the publicity:

Macoy Publishing & Masonic Supply is celebrating 175 years of serving the Craft this year. It all starts with a collector’s limited edition of one of Robert Macoy’s first books: Macoy’s Masonic Monitor.

Our team has gone to great lengths to honor this book and Robert Macoy, by meticulously retyping each word and restoring the more than 300 images to their original beauty.

This is not just a photocopied reproduction found on the internet. On top of that, we have had a special die made so each copy of this book will be hand gold stamped by Macoy craftspeople.

Why should I buy this book?

▶︎ Limited Edition — We will print only a select number of this book. Once they’re gone, they’re gone.

▶︎ Each cover will be hand stamped in gold leaf.

▶︎ Own Masonic history — This monitor is like the monitor, manual, or presentation manual you use today. You’ll be shocked by how the words you say today are so similar to what Masons said 175 years ago.

▶︎ Learn about the York Rite — All degrees are covered in the book.

Brief history and explanation of Masonic Monitors:

According to Coil’s Encyclopedia, “A monitor is a book of esoteric ritualistic matter. Virtually all…of the moral and ethical instructions of Freemasonry is contained in the published…monitors and manuals issued by various Masonic authorities. Such publications (are not) the secret parts of the ritual. The most prominent of the monitors were Preston’s of 1772; Webb’s of 1797: Cross’ of 1819: Tannehill’s of 1824; Mackey’s of 1852; and Macoy’s of 1867.

Brent Morris writes: “So what’s the difference between a monitor and a ritual book? It might help to start with an analogy. One can think of Masonic degree ritual as a sort of morality play, in which the candidate is the main protagonist and other members of the lodge take on other dramatic roles in the cast. Ritual books contain the scripts to these ‘plays,’ and contain material that is considered either secret or not intended for non-members. Monitors, on the other hand, contain the non-secret excerpts of rituals, lectures, and other ceremonies. In other words, monitors include extracts of parts of Masonic ritual that, when read, may give the reader a general sense of the ritual while including neither the text of the ritual itself, nor the passwords, signs, grips, etc. that are a part of what Masons pledge not to reveal to non-Masons.

“Monitors exist for the Craft degrees (i.e. the first three degrees), Scottish Rite, York Rite, and various other degrees. Monitors…often include descriptions of how the lodge room or stage is decorated and often contain an outline of the narrative story of the degree. Monitors of the Craft degrees usually contain excerpts from the various ‘lectures’ in which the metaphorical meaning of various Masonic symbols is explained.”

Click here to place your order. Receive a 10 percent discount if you’re fast. (I just ordered mine!) Books will ship in April.

     

‘Masonic Unity Day in January’

    

Masonic Hall will be the venue next January when Grand Lodge will host brethren from the grand lodges of Delaware, Pennsylvania, and New Jersey for a daylong exemplification of the Craft degrees. From the publicity:

Masonic Unity Day

Saturday, January 27

9 a.m. to 4 p.m.

Masonic Hall

71 W. 23rd Street

Manhattan

$50 per person

The Grand Lodge of New York will host a Grand Jurisdiction Unity Day, where the Grand Lodges of Delaware, New Jersey, New York, and Pennsylvania will come together to exemplify their versions of the Craft degrees in an event open to all Master Masons.

While in general terms, the Craft rituals practiced by the various grand lodges in the United States stem from the same roots, these rituals can be significantly different, yet successfully maintain the same lessons practiced by regular and recognized grand lodges around the world. This very unique event will allow Master Masons from all jurisdictions who, for many reasons, might never travel outside their jurisdictions, and be able to come together to witness a variety of Craft degrees.

The participating grand masters will make history, and such an event will be remembered forever. It is a perfect example to prove that Freemasonry, while independently governed, is a one big family of Brothers.

Opening: Grand Lodge of New York

EA°: Grand Lodge of New Jersey

FC°: Grand Lodge of Pennsylvania

MM°: Grand Lodge of Delaware

Hiramic Drama: Team from the Grand Lodge of New York in full costume.

Open to all Master Masons. Hot breakfast buffet at 8 a.m. and gourmet catered lunch at noon will be provided. Cost is $50 per person. Tickets are available here.

This is not a one-day class. The purpose is to exemplify the degrees. If, however, a grand jurisdiction decides to confer the degree it is exemplifying on its candidates, the Grand Lodge of New York will welcome them to do so. All lectures pertaining to the actual degrees (if any) will be omitted on this day due to time restrictions.

For all other information, please contact RW Stewart C. McCloud II here.

Being a New York Mason, who used to be a “New Jersey Mason,” and who recently saw a Third Degree in Delaware, I know the three systems are very similar, but not identical. It has been eight years since I’ve witnessed any Pennsylvania work, but I know theirs is the noticeably different method. Actually is said to be anomalous in the country. I’ve been told it is like the Bristol ritual (Rite of Baldwin in UGLE), but I have no idea. (Don’t listen to anyone who says it’s based on Scottish Rite. It has nothing to do with Scottish Rite. AASR Craft degrees are similar to what Garibaldi Lodge works. See post below.)

Definitely will see you there.

     

‘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.

     

‘Ritual: script or oral history?’

     

Title page of Grand Lodge’s current book.

A Past Master in Kansas, a DDGM actually, regularly offers his views on things Masonic, kind of in blog format, on Faceypage. He posts in “A Past Master’s Thoughts” almost daily. About a month ago, in reflection on a lodge experience the day before, he wrote:

The topic of ritual came up. It seems there is a lodge that requires ‘word perfect’ ritual. Let me say I get that, but even Grand Lecturers stumble… It was brought up the difference between perfect and proficient. There is a difference. 

Do you know the work? Does it resonate with you? Ritual is energy. Can it be felt, or are we just spewing words? 

For those who say they cannot learn ritual, I have a few questions: Do you know your address without looking it up? Your phone number? If your favorite song came on the radio, but the volume turned off, could you sing it? If you said yes to any of those, you can be proficient, at least, in ritual.

At issue is rote memorization which, whatever your method might be, has been essential to preserving how we do things and passing it to our posterity. I believe that emphasis on letter perfect ritual has two origins:

1) The process of education, training, maturation, etc. in operative building involved the apprentice learning from the master mason without deviation. I can’t imagine there could have been interpretation by the pupil of the teacher’s instruction. Failure to learn The Way of Doing Things would terminate the apprenticeship in failure.

2) About a century ago, our grand lodges in the United States began publishing their own ritual books, resulting in a fundamentalism in which the memorization and flawless recitation of ritual became paramount.

From ‘A Past Master’s Thoughts.’

How many inept leaders have you seen win high office for no other reason than their demonstrated ritual skill? When the fraternity was larger (if you don’t know, the number of regular Master Masons in this country has returned to nineteenth century levels), obviously there was more talent to provide the ritual experts needed for continuity of the work. And having the book isn’t enough; we need the “actors” to bring the written word to life. This isn’t as easy today, thanks to changes in how the young are schooled. The rote memorization, aided by mnemonics, that older people, like myself, relied on appears to have been retired. (I don’t know if something else has replaced it.) So the task of studying, learning, and recalling Masonic oratory, which never was easy for most, looks today like an unduly difficult and outdated method to a thirty-year-old. Generally speaking. I always see exceptions.

But—finally arriving at my point—would it help to rethink ritual, changing our concept of it from a script to our oral history? This isn’t to allow any encroaching changes to the words—although our ancestors did okay without official ritual texts—but rather to dilute the intimidating pressure to memorize the printed page.

I consider myself an amateur historian. Part of the mental gymnastics in my own labors to learn ritual is my knowledge of ritual history. I don’t claim an all encompassing knowledge, but realizing how there have been huge and numerous changes in what we do, and being familiar with a number of the specifics, has proven very helpful to me. That knowledge demystifies what some may call the unapproachable, and with that barrier breached, one can take possession of the words. They become digestible facts.

The phrases, dialogues, etc. have evolved over the centuries and they likely will change in the future because they are written by men, so there is no reason to hesitate in studying and learning them. Our Past Master in Kansas likens the dynamic to knowing song lyrics but, for our purposes, maybe embracing Masonic ritual as oral history (there still are jurisdictions that employ the mouth-to-ear method) will change a chore into the enriching challenge it should be. I just envision greater intimacy this way.

The Oral History Association defines oral history as “a field of study and a method of gathering, preserving and interpreting the voices and memories of people, communities, and participants in past events. Oral history is both the oldest type of historical inquiry, predating the written word, and one of the most modern, initiated with tape recorders in the 1940s and now using 21st-century digital technologies.”

While ritual isn’t cited specifically, everything we do in life derives from custom, habit, observance, practice, procedure, etc. Change the Ritual Committee name to Oral History Teachers.

Speaking of ritual, tomorrow is the 200th anniversary of England’s Emulation Lodge of Improvement, and I hope to find time to delve into that then.

     

‘Judaism and the lodge’

    

In previous editions of The Magpie Mason, I have explained why photos of the Arch of Titus, such as this one employed by the Masonic Roundtable brethren for promotional use, are best not used for a discussion of Judaism. (It’s okay if the topic is the Roman destruction of Jerusalem.) And I don’t know why someone’s face is superimposed on the figure second from left. Looks like Mel Brooks to me, but I don’t get it.

On the strength of his lecture last month at Masonic Con Kansas, W. Bro. Matthew Parker, Master of Nebraska Lodge 1 in Omaha, was the guest on yesterday’s Masonic Roundtable podcast to discuss “The Jewish Essentials of Freemasonry.”

For those keen on the meaning of Masonry, this is a must-see. If nothing else, take note of his explanation of why the degrees of the lodge are not necessarily based on the Hebrew Bible, but there is so much more to grok here. Enjoy.

     

‘What’s the deal with…?’

    

Castle Rock Entertainment

‘What’s the deal with…?’ 

“I also present you with a new name; it is Caution; it teaches you that as you are barely instructed in the rudiments of Masonry, that you should be cautious over all your words and actions, particularly when before the enemies of Masonry.”

Illustrations of Masonry

“First Degree Initiation”

William Preston

That bit of wisdom lives on today in our New York Ritual of Initiation. It is phrased slightly differently, but the point still stands. Not every grand lodge’s ritual includes it, so I wonder about the social media presence of lodges that publicize the identities of those who are newly initiated or passed or raised. What’s the deal with that?

When I was brought into the fraternity, this was not done. There was no social media or even much of an internet at that time, but the lodge would publicize things in the local newspapers—but never the names and faces of candidates.

And don’t get me started on the way people dress for their Masonic ceremonies either.

     

‘Possible Influence of Plato’s Works in Masonic Ritual’

   

Maryland Masonic Research Society will do it again next month. From the publicity:

Possible Influence of Plato’s Works

in Masonic Ritual

Edward D. Johnson, 32º, is Past Master of Pentalpha Lodge 194 in Germantown, Maryland and Past President of the Maryland Masonic Research Society. He also is a member of the Scottish Rite Valley of Washington, Orient of District of Columbia; and the Maryland College of SRICF. He actively pursues and stays abreast of the latest in Masonic scholarship through his memberships in Quatuor Coronati Correspondence Circle, Scottish Rite Research Society, the Philalethes Society, and the Masonic Society. He has been published in the SRRS’ Heredom and The Plumbline on multiple occasions.

This meeting will be March 18 at the Odd Fellows Lodge, located at 6 Ingleside Ave. in Catonsville.

I’d love to hear this, but the meeting is too far away. I believe Plato does influence Masonic ritual somewhat, but I think his influence is felt almost everywhere, so don’t listen to me.

     

‘1730 Fellow-Craft’s Degree’

     

Thank you for reading The Magpie Mason. Today, we begin our fifteenth year together.

Publicity Lodge 1000 returned from its Summer Refreshment on Monday the twelfth, beginning a new year of Masonic labor. The Magpie Mason was scheduled to present a discussion of Masonic educational value, so, with a Ceremony of Passing on the trestleboard for an upcoming meeting, I chose the Fellow Craft Degree as that topic of conversation. And not just any second degree, but the one printed in 1730 by one Samuel Prichard in his essential ritual exposure Masonry Dissected, newly published by the Masonic Book Club. Masonic rituals, Masonic lodges, Masonic grand lodges, Masonic everythings were very different 300 years ago. All of it was very basic compared to what we have today.

I explained how when Masons think of lodges, we understandably envision the modern lodge room, with its varied furniture, seating arrangement, equipment, décor, etc., but things were primitive in the early eighteenth century when lodges met in tavern dining rooms or in private homes. There were no tall pillars flanking the Inner Door (there was no Inner Door!), and instead the brethren spoke ritually of J and B, explaining their purposes and describing their looks, using language similar enough to what we know today.

I told the lodge I was going to read the ritual of the degree. Read the ritual?! That could take hours! Yet the ritual of that period was very basic as well, consisting of a call-and-response dialog among the Worshipful Master and the brethren (not unlike our current Opening and Closing rituals) that spans only five pages of the MBC edition. The Fellow Craft Degree of 1730 included no elaborate floor work, no lengthy monolog lecture or other ceremonious orations, no hoodwink, nor other elements we today expect. Some of those features already were revealed to the candidate during the “Enter’d ’Prentice’s Degree,” and so went forsaken in the second degree. Anyway, reading the entire “Fellow-Craft’s Degree” ritual required only a couple of minutes. I won’t transcribe it all here, but do recommend to you the new book from the MBC. They will have more copies for sale after the subscription sales have been satisfied. (I saw Lewis Masonic had it listed for sale the other day, but it seems to be gone from their website now.)

Unsurprisingly, the letter G is very significant to the degree. I’ll share this brief passage. It rhymes and is in question-and-answer form. The dialog is between the Master and different brethren in the lodge (not the candidate, who wouldn’t be capable of answering), so you really had to know your ritual because you wouldn’t know which answers you’d be expected to recite on any given evening.

Q. Can you repeat the letter G?

A. I’ll do my endeavor. In the midst of Solomon’s Temple there stands a G, a letter fair to all to read and see, but few there be that understands what means that letter G.

Q. My friend, if you pretend to be of this fraternity, you can forthwith and rightly tell what means that letter G.

A. By sciences are brought to light bodies of various kinds, which do appear to perfect sight, but none but males shall know my mind.

Q. The Right shall.

A. If Worshipful.

Q. Both Right and Worshipful I am, to hail you I have command, that you do forthwith let me know, as I you may understand.

A. By Letters Four [the Word of EA] and Science Five [the fifth science, Geometry] this G aright does stand, in a due art and proportion, you have your answer, friend.

Q. My friend, you answer well, if Right and Free Principles you discover, I’ll change your name from friend, and henceforth call you Brother.

A. The Sciences are well composed of noble structure’s verse, a Point, a Line, and an Outside, but a Solid is the last.

Q. God’s good greeting be to this our happy meeting.

A. And all the Right Worshipful Brothers and Fellows.

Q. Of the Right Worshipful and Holy Lodge of St. John’s.

A. From whence I came.

Q. Greet you, greet you, greet you thrice, heartily well, craving your name.

A. (Candidate gives his name.)

Q. Welcome, Brother, by the grace of God.