Monday, February 16, 2009

‘Sightseeing’

I finally got tired of repeatedly visiting DC and environs without ever budgeting any time for sightseeing. So, on Thursday, Bro. Jim from Logan Lodge No. 575 in Indianapolis and I set out to the House of the Temple and then to the National Mall and Memorial Parks.

I shot more than 100 photos at the House of the Temple. More on that later.



Since it was Feb. 12, the bicentennial of President Lincoln’s birth, we visited the Lincoln Memorial. This year also is the centennial of the debut of the Lincoln penny and the golden anniversary of the change of that coin’s reverse to the Memorial design. I can still remember the delight as a very young numismatist of obtaining a near Mint condition penny, and upon close examination discovering that the Lincoln statue was visible inside the tiny Memorial on the back.



Note the two fasces beneath his hands. An ancient symbol of authority, the fasces depict bundles of rods. It is employed repeatedly in American symbolism. Take a look at the reverse of a dime, or examine the seal of the U.S. Senate. It was a symbol long before Mussolini’s fascists got hold of it.

The penny, long at risk of being discontinued, receives more changes upon this bicentennial celebration. As has been done with quarter dollars in recent years, the penny will be struck with different reverses.

(But we, as Free and Accepted Masons, should ever remember the original design of Victor D. Brenner: the so-called “Wheat Penny.” Wheat of course is partially what is meant when “corn” is cited in the rituals.)

Anyway, I didn’t mean to write about coins.



On the walls inside the Memorial are numerous symbols rendered in paint and stone.



Two murals at the top represent freedom, justice, unity, brotherhood and charity.






The weather all week was beautiful. Some rain had been forecast, but never arrived. Each day was sunny and clear, with temperatures reaching into the high 50s.

‘The Rosicrucians’

Masonic Week 2009 is history, but perhaps these photos will help preserve that history. During the course of about 72 hours, the Magpie Mason shot approximately 300 photographs, of which 255 were keepers.

Obviously, not all can be displayed here, but I’ll post a number of the better ones in a series of updates. Herewith is Part I, “The Rosicrucians.”

On Thursday afternoon, after a committee meeting of The Masonic Society (held in the ominously numbered room 2012 of the hotel), I happened to catch the colorful exit of the fratres of the High Council of Societas Rosicruciana in Civitatibus Foederatis, presided over by MW William H. Koon II, Supreme Magus.



Philippe & Co. carrying banners.




Oliver has the strength of ten men.




Secretary General Franklin Boner.



Chris Jessen (IX°), Minister of Music, also is grand organist of a number of the groups that meet at Masonic Week. His musicianship adds so much to the proceedings that I cannot remember what it was like without him. His keyboard sounds like the pipe organ at the Royal Albert Hall.







Fratre David, Grand Archivist, exits the Council. David is Worshipful Master of historic Alpha Lodge No. 116 in East Orange, New Jersey. He is an enthusiastic and diligent laborer and leader in several fields of esoteric studies.







For me, this one says it all. Fratre David (IX°), left, confers with Past Supreme Magus Thurman C. Pace, Jr. It is hard to explain what Thurman means to a great many Masons, especially a number of us in New Jersey.

Sunday, February 8, 2009

LESS than meets the eye!

     
The Magpie Mason writes to spread the word about the cultural joys of Freemasonry: music, theater, literature, history, libraries, museums, architecture, mythology, esoterica, philosophy...

And then this week comes a newspaper story from the Magpie's own backyard. Hilariously, the headline of this story is "More to Freemasonry than meets the eye," but the reporter takes the same angle as all reporters: famous Masons (with errors), no secrets, just a charity, AARP, spaghetti dinners, ZZZZZZZZZ. She shows there is LESS than meets the eye.

Is it Masonic Week yet?!


More to Freemasonry than meets the eye

Wednesday, February 4

MANSFIELD -- Warren County residents Michael Iannitelli, James Taylor and Dwayne Dolly II share a common connection with such famous figures as Presidents George Washington, Thomas Jefferson and Franklin D. Roosevelt; political activist Benjamin Franklin; Astronaut Neal Armstrong; jazz musician Louis Armstrong; actors John Wayne and Bob Hope; magician Harry Houdini; and businessman James C. Penny, founder of J.C. Penny department stores. Along with millions of other renowned and just plain regular guys in centuries past, they proudly call themselves Masons.

Throughout history people have called Freemasonry the most "exclusive fraternal order" and associated it with ancient traditions, doctrines, ceremonies, symbolism, brotherhood, and mystery. No longer shrouded in the rigid secrecy of the past, members of the Mansfield Masonic Lodge 36 are welcoming people to learn more about the good works of the organization.

Although the "Regius Poem," dated in 1390, makes mention of a chartered Masonic Lodge operating in 900 A.D., the first recognized Grand Lodge was chartered in 1717 in England with other Constituent Symbolic Lodges (local Blue Lodges) following throughout the world. The North American Lodge was chartered in Boston in 1733 and the first in New Jersey, St. Johns #1, was chartered on July 3, 1787. It is speculated the organization was started by stone masons.

Freemasons are known as the largest single charitable organization. They head Shriners Hospital for Crippled Children and Burn Institutes and support state and national foundations for research, teaching and treatment or rehabilitation services for children with learning and health issues. They also help brother Masons and their families; sponsor scholarships and other community programs.

Mansfield Masonic Lodge, located on Route 31, was chartered in 1814. Iannitelli, who lives in Lopatcong, holds the esteemed position of Worshipful Master, the highest office within the lodge. He became a Mason over 14 years ago.

"It's not what Freemason does for you; it's what you can do as a Freemason," Iannitelli said of the fraternity. "It gives you the opportunity to become a charitable person."

The Mansfield lodge currently has about 200 members. A time honored process must be followed to gain membership to any Masonic Lodge. Iannitelli explains, men interested in joining must first "ask" a member to recommend them. They do not solicit members. After filing a petition, an investigative committee interviews the candidate to see if they are "of good character" and votes. If accepted, the candidate must then successfully complete a series of three "symbolic degrees" and one "proficiency" to advance, which involves the study of "morals and lessons" to gain "sufficient knowledge" of the organization.

Iannitelli said the process helps Masons distinguish each other and is not for purposes of secrecy.
"We are not a secret organization. If we were a secret, you wouldn't see our building out in the open as we are," Iannitelli said. "The only secrets there are in Masonry is the ability to prove you are a member. As a member of the fraternity I can probably go anywhere in the world and engage in Masonic communication and attend meetings. I would be able to prove I am a Mason."

Although Masons only accept male members, other spin off groups that welcome women are the Order of the Eastern Star, Order of Amaranth and Order of the Golden Chain. Groups for young people are the Order of Rainbow for girls and Order of De Molay for boys.

Taylor, who resides in Buttzville, joined the Mansfield Masons in 1991 after seeking recommendation from a friend. He serves as secretary this year and has held numerous officer positions within the organization.

"When I was growing up, all the people I admired were Masons. Everyone I met who I wanted to be like, were Masons," Taylor admits. "I thought it would be a good influence on me and it has been. I've been able to associate with people who have the same thoughts and beliefs I had."

Taylor said as a Mason he strives to act in ways that reflect the "ritual" and what is expected of members -- be a good person, help community members, visit people in the hospital, be quiet and peaceful in society, support the Lodge, be a good citizen, and support the government.

"If you hang around with people that are true to their government and just to their country and always try to help people, then you will be a better person," Taylor said. "That is one of the precepts to Masonry -- taking good men and making them better."

Although Dolly, who lives in Washington Borough, joined the Mansfield Lodge two short years ago, he moved up the ranks quickly and is serving as senior deacon this year.

"The most important value of the organization is equality. It doesn't matter who you are or what you do, once you're in the lodge everyone is equal, regardless," Dolly said. "For every one of those famous guys who have been a member, there are thousands and thousands of regular guys who are members."

Mansfield Masonic Lodge holds regular business meetings twice monthly. They also host a spaghetti dinner for the Boy Scouts each April to fund their camp, annual blood drives, and AARP Defensive Driving courses. Their goal is to be more active in the community and develop other fundraisers to contribute to worthy causes and projects. For more information, call the Mansfield Masonic Lodge at (908) 689-2533 or e-mail mansfieldlodge36@gmail.com.
      

‘Diogenes’ Lamp’

   
It’s been months since the Magpie Mason reviewed a book, and now that the 2008 offering from the Masonic Book Club is out, what better opportunity?


“Diogenes’ Lamp” by Adam Weishaupt is subtitled “Or, an Examination of Our Present-Day Morality and Enlightenment.”


If you know who Weishaupt was, you realize his present day was the late 18th and early 19th centuries – the Enlightenment – and that he founded the storied and feared Illuminati. But it would be wrong to view this as an Illuminati book. This originally was published near the end of Weishaupt’s life, several decades after the Illuminati was suppressed by the state, and the author renounced his affiliation with the order.

Diogenes of course was the Greek philospher of the Cynic school who carried a lamp in broad daylight in his search for an honest man.

“When I compare our world of today with the worlds of older times – the worlds of the Greeks and the Romans, or even just the Middle Ages – the differences appear so great to me that, by my way of thinking, people from those distant eras would have trouble recognizing themselves in us or convincing themselves that the scene of their former activities is still the same place and that we are their descendants,” Weishaupt begins his book. “Not just people and actors have changed, but also objects and things. Both Heaven and Earth have expanded since that time, and entirely new peoples have shared in the ruling of this earthly globe. Where, in the older world, nomadic tribes wandered with their flocks through the wilderness, states have now arisen that, like so many powers of the first water, have advanced the direction of European political knowledge.”

If only the man could have seen how his own name and his Illuminati would fuel the minds of paranoid, benighted kooks and opportunist authoritarians alike in generations to come.

“Diogenes’ Lamp” is a discourse in the first person. Not divided into chapters or subjects (he really could have benefitted from an editor), this book is a clarion in Weishaupt’s voice calling for man to arise to right thinking and right action. It is a philosophical treatise, and reading it, one cannot help but wonder why he continues to inspire so many conspiracy theorists. Not only is his philosophy non-threatening to decent people and just societies, but there isn’t even anything “new” in his thinking.

“For about four thousand years, as far back as our history goes, we humans have, on this earth, thought, acted, believed, taught, and governed. Despite all this, it is widely and generally believed that we remain unchanged, and not one iota better than before. If this belief has grounds, then thinking, believing, teaching, and governing are the most unnecessary things in the world, and it would be impossible to make their disgrace and disparagement more plain.”

Here he seems to reject Rousseau’s grim view of human nature and culture. He continues:

“Our assessment of humanity’s moral behavior does not look much better. In this area as well, all human beings hold very high opinions of themselves. Humanity’s finer side conceals such opinions behind the veil of modesty. But this so-pleasant virtue is for the most part just a facial expression we assume... As a result, everyone has the greatest difficulty suspecting themselves capable of flaws and afflictions.”

I’m reminded of Decartes and his “Discourse on Method,” in which his wit and candor are set to labor, very effectively, to make the reader laugh at human foibles. Weishaupt however is more blunt than witty.

“I am malicious, if this way of being different deserves to be called malicious, because I am neither a flatterer nor blind; because I distinguish between the better driving forces and the worse ones; because no one could wish more for things to be better than they are; and because at the same time I am convinced that things cannot be better until people stop failing to recognize the true forces driving their actions. If using a higher standard to determine people’s true value indicates maliciousness, then I cannot deny that I am malicious, and I believe I would be the loser if I were any other way.”

Contrary to resembling the architect of a godless, totalitarian “New World Order,” Weishaupt reveals himself in these pages as an optimistic thinker with highly Catholic tastes. (He was Jesuit educated.)

“Our men of the world are completely correct when they claim that a person can act morally, be a very upright, generally respected, and beloved man, and still be able to deny the future. People certainly have sufficient other reasons for behaving justly and correctly. They do not require the gallows or the wheel to do so. A certain moral behavior results from the nature of the relationships under which we live. Our needs force us to fulfill certain obligations. Some of the ends we pursue with themost yearning cannot be achieved without our suppression of our own demands and self-interest. It is in every man’s interest to be just and moderate… There is also no lack of examples of men who denied the future and yet lived as philanthropists.

“This may well all be probably perfectly true. A morality built on unbelief may be completely adequate for humans to become the way they currently are, but it is not adequate if people want to become more than they currently are; it is not adequate if the source of our lamentations is to be lifted. it does not suffice for making people into what they are capable of becoming, or ennobling the mind itself as the source of all behavior. it does not suffice for people to act uniformly and always in this same manner. It does not raise the mind up above all temptations and attractions, to do the opposite. there are situations in which the usual reasons for correct behavior do not pass the test. There are situations that raise people up above the usual considerations...

“Therefore, if men of the world call upon the philanthropy and goodness of their actions as evidence of higher morality, they may indeed be very good, when judged by their effects, but this does not prevent the source from being dishonest and the foundation from being shaky. What is truly good is found not in the actions but in the convictions. The virtue exists not in individual deeds, because virtue is a Whole, and where it is not, there can be good deeds that are not good, and there are only too many of those.”


For Weishaupt, the perfect society is a busy place. Its citizens are striving for happiness, each by bringing his strengths and weaknesses into balance. In Masonic history, Operative Masonry was the laborious construction of physical buildings, which gave way to Speculative Masonry, as in the improvement of the self through gradual embracing of high minded ideals. Adam Weishaupt takes us full circle. His Operatives would metabolize the Speculative teachings, making them second nature, and then resume their labors in constructing, not stone cathedrals, but societies founded on virtues.

Of course that is what agitates the manipulators of religion and politics. In short, his thesis is the twin of that of the 32° of Scottish Rite Masonry, which came to light almost simultaneously to the publication of this book.

Drawing his conclusion, Weishaupt says “...we would be very much in error if we wanted to believe that this insight and conviction are for everyone. Convincing oneself that such a way of acting is the only way and the best way requires, if you do not want to fool and undermine yourself with empty words, great understanding of the overall situation, and thus a very highly developed mind. It presupposes that you first know how many ways of acting exist, which effect result from each of them, how every deed, emotion, and idea behaves in relation to what has already happened. It requires you to be able to prove the agreement and the contradictions of yourself and others, and to be able to distinguish the apparent agreement or contradiction from the real. All of these are great and unusual prerequisites and characteristics.

“In general, acting in accordance with the purest of motivations and highest principles is such an equivocal thing, associated with so many difficulties, that in reality it is one of the rarest of occurrences.”


▲▼ ▲▼ ▲▼ ▲▼ ▲▼ ▲▼ ▲▼ ▲▼ ▲▼ ▲▼ 


It is essential reading, but there are big problems with this book. Masonic Book Club publications often are facsimiles of original and rare titles, allowing the modern eye to see the books as they were intended for the first readers. Because Weishaupt’s original is in German, a direct reproduction is impossible. The typeface chosen for this printing makes an already challenging content a little more difficult to read for comprehension. I don’t know the name of this font, but it is italicized and has exaggerated serifs. The accumulated effect of hundreds of pages of this is not kind to the eyes.

Also, Weishaupt, a native of Bavaria, obviously composed his teachings in German, so this publication is an English translation. (The text is translated by Amelia Gill.) Nevertheless, the text includes numerous quotations of Greek, Latin and French sources, and there is extensive use of German; none of these are translated into English. Footnotes could have been used, or even an appendix, but no such luck. A rotten editorial judgment that detracts from this book’s usefulness because Weishaupt uses these quotations for direction before expanding on their meanings.

Even worse, frankly, is the 20-page, two-part introduction authored by Mark Bruback, who inexplicably is credited as a Knight Templar. What that affiliation has to do with this book or with the MBC is lost on me. He also is listed as the project coordinator, a mysterious appellation requiring a visit to his MySpace page for clarification. As it appears on February 8:


“I acquired the dusty old volume, Lara Croft style, in an old Masonic Library where I instantaneously recognized the author’s name and proceeded to carefully flip through the aged manuscript. Printed in Austria in 1804, its brittle 368 pages stirred in me a wonder.”


And then:


“Even though I have been offered thousands of Dollars by various private individuals and churches to sell the original book, I felt it so important to continue this project I had to turn them down. Afraid they might try and destroy it and/or slant it in their own unknown agendas, I declined their offers when the prospect (and need) for money in my life was very strong.

“In order to safe guard the book, I heavily insured it and mailed it to the Masonic Temple in Evanston, Illinois. I let my contact, (the Knight Templar commander who knighted me there in 2001) know the importance (and financial value) of safeguarding the book and suggested it be put in the large vault within the sanctified walls of the temple.”


There is no explanation of how this rare and valuable book, once the property of a Masonic library, came to be owned by Sir Knight Bruback for his disposal. (If SK Bruback is reading this, he is cordially invited to post a comment to explain. The lamp Diogenes carried, after all, was to help him find on honest man.)

He goes on to say he intends to publish this commercially.


“I am relieved now as the Masonic Book Club of America is releasing this gem in December of this year, slated as their book for 2008… This is by no means the stopping point of this project. My literary agent J. Joyce is working hard, as we speak, to find a major publishing house to release this book to the masses.”


I would direct his attention to page iv, where the MBC’s copyright is printed.

Anyway, his introduction to “Diogenes’ Lamp” rambles in a juvenile voice, displays a variety of style inconsistencies, and distracts the reader with countless errors in punctuation and grammar. Note to the editor: The ampersand (&) is not universally interchangeable with “and,” the proper conjunction that eluded you. Albert Mackey’s name has become MacKey. And on, and on. These transgressions are so numerous and so damaging to the book that longtime members of the MBC are in for a staggering shock. Perhaps the patrician reliability of the Club is being dropped in an appeal to the My Space generation. (If you do not know, the Masonic Book Club has begun a new era under new management upon the recent retirement of Robin Carr. I hope the new management gets the help it needs. Today.)

As one popular Masonic author phrased it yesterday, “The good news is that we at last have the first book of authentic Illuminati writings translated into English. The bad news is it's this one.”

This misstep aside, the MBC is worthy of the brethren’s support. I think. Membership is limited to 1,500 and vacancies exist. There is a new website.
     

Wednesday, February 4, 2009

‘To keep and conceal?’

Nutley Lodge Master Franklin Suco presents a gift to W. Ben Hoff in thanks for the lecture delivered there Monday night. Hoff is Master of New Jersey Lodge of Masonic Research and Education in Trenton.



The yearlong Masonic education program at Nutley Lodge No. 25 continued in fine style Monday night with the appearance of W. Ben Hoff. The Worshipful Master of New Jersey Lodge of Masonic Research and Education in Trenton journeyed north to share with the brethren one of his always illuminating presentations. This one concerned the history and diversity of ritual ciphers.

Ben is an avid researcher of Craft Masonry rituals – their history, variations and, when possible, their appearance in cipher books, official or otherwise. His personal library of ritual books includes genuine antique treasures like “The Master Key” by John Browne from 1794 (a book that even Mackey said was rare, and that was 150 years ago), and the more famous Antient ritual exposures from the 1760s, like “Three Distinct Knocks.” Of more modern publications, Ben has a library of American and English ritual books, some published officially, others not.

When giving these talks, Ben always brings a batch of these texts for the brethren to see and handle. Monday night we had the chance to peruse a variety of books, including a handwritten ritual book, in code, from Aurora Lodge No. 3 in New Hampshire (which no longer exists). I think it was a 19th century vintage. Its code was the “dreaded single-initial” abbreviation style, as opposed to the unique symbol characters in the ciphers of New Jersey and elsewhere. And he also distributed brief excerpts from New Hampshire’s official ritual book of 1948. In both samples, it was hard to decipher everything because that jurisdiction’s language differs very slightly. But other variations are major, like the absence of Deacons taking up the Word during the opening.

The proliferation of ritual exposures was natural, Ben explained. Although published commercially and without official sanction of the Grand Lodges, these books were mightily sought by the brethren for use as memory aids. Even those books published by anti-Masons for the purpose of diminishing the fraternity’s mystique and allure were snatched up by Masons struggling to study independently. “We’re not supposed to write (the secrets of the degrees),” he added, “but nobody ever said anything about buying.”

One might be tempted to think the study of Masonic ritual ciphers would be dull and dry. The truth is the real story of Freemasonry is encoded in those pages. The comparison of one modern ritual to its ancestors reveals more about the Craft than any dozen lame “Templar Chapel Decoded!” type books on the point-of-sale rack in Barnes & Noble. But it requires patience, and it is necessary to read history for context. From there you can see with your own eyes how the lodge of the tavern became the lodge of the temple; how lectures were taken away from the brethren assembled and assigned to a lone orator; how Openings were changed from the EA° to the MM°; and how beautiful prose was excised by ritual committees that had no idea of the meaning and purpose of those words.

There were changes arising outside the temple as well.

William Morgan’s ritual exposé resulted in the scandal that almost destroyed the fraternity in the early 1800s. To cope and attempt a comeback, many of the Grand Lodges sent delegates to the Baltimore Convention in 1843, where the feasibility of a nationwide standardized ritual was seriously proposed. The anti-Masonic movement of the era produced America’s first political third party: the Anti-Masonic Party, which enjoyed significant electoral success, even electing a governor in Vermont.

During the Civil War, the prolific author Rob Morris devised his Mnemonics system, which he offered as a potential standard ritual for the country’s recovering Masonic fraternity. That ritual is seen today in the work of Connecticut’s lodges, among others.

The advent of ritual books caused the fraternity to obsess over its ceremonies. By having the printed word for reference, Masons became devoted to letter-perfect performance of the degrees. Ceremonial form became more important than instructive substance, and passing generations of mistaken Masons came to believe there never have been changes to their rituals. Sound familiar?

“The essence of ritual is not the precision of the words,” said Hoff, whose research will result in a book on the evolution of Craft ritual, the chapters of which he presents as papers to our research lodge. “Originally there was no standardized ritual. To this day in England there is no standardized ritual!”

The point, he added, is that these ceremonies need consist only of their necessary initiatory elements (the entrance, circumambulation, etc.). This does not mean anything goes in the degrees, but rather lodges do not have to be the cookie-cutter clones we have today. “Lodges with non-standardized rituals have brethren who are more passionate about preserving their lodges’ rituals and heritage.” They have to be more careful; they don’t have books to pass around. “They also spend more time visiting other lodges to see what they do differently. It’s cool!”

As regards New Jersey’s ritual, what we see today printed in plain English in our books once was merely commentary on the actual ritual, which we know in code. This added commentary gradually became incorporated into the ritual itself, making the ritual more complicated... resulting in the demand for written texts.

New Jersey ritual ciphers date back more than a century, to “King Solomon and His Followers: A Valuable Aid to the Memory.” The MM° Opening in this unauthorized book shows the Deacons being summoned to the West; charged by the SW to satisfy themselves that all present are MMs; and then traveling East by the North and South. No Word is taken up. Instead, a Deacon halted in front of an unfamiliar brother, until he was properly avouched.

Another unofficial New Jersey cipher, titled “Ecce Orienti” circa 1918, begins with a 13-page discussion of the Essenes, a term used to confound the uninitiated (and incidentally a term used about 30 years before the discovery of the Dead Sea Scrolls).

The publishers of both of these books also printed versions for other Masonic jurisdictions. Remember this was the golden age of fraternalism, when publishers, manufacturers and vendors of all kinds could earn their livelihoods by gratifying the needs of the hundreds of thousands of men who comprised the countless fraternities, benefit societies, and other groups upon which people depended for their social lives and economic security. The codes employed in these pages are recognizable to Masons today.

The same is not true of the aforementioned Browne’s “The Master Key.” That author devised a cipher that replaced vowels with the letters of his last name.

A = B
E = R
I = O
O = W
U = N
Y = E

So, of course, the use of a B could indicate an intended A... or it could just be the B.

The Magpie reader who can decipher the following phrase will receive a pint of Guinness and a fine cigar next week at the Alex Mark Hilton.

Thrko Ngbndthrc Rbftwoth

Tuesday, February 3, 2009

‘A Night at the Opera’

On Saturday, April 25, St. John’s Lodge No. 1, AYM in New York City will host its second annual Opera Night, taking in Verdi’s “Il Trovatore” at the Metropolitan Opera House. Last year, the brethren attended Mozart’s “The Magic Flute.”

Riccardo Frizza makes his Met debut this season. Here he conducts Tenor Marco Berti in the title role of the heroic troubadour and Baritone Željko Lučić as his powerful rival. Soprano Hasmik Papian stars as the noble Leonora and Luciana D’Intino returns to this opera as the gypsy woman fixated on past crimes and vengeance.

Sung in Italian with “Met titles” in English from the libretto by Salvadore Cammarano.

John W. Freeman of “Opera News” summarizes the story:

ACT I. (The Duel) Outside the guardroom of Aliaferia Palace in Aragon, Count di Luna's soldiers are waiting to apprehend Manrico, a troubadour, who rivals the count for the favors of the Lady Leonora. Ferrando, captain of the guard, keeps his men awake by telling them of a Gypsy woman burned at the stake years ago for bewitching Di Luna's younger brother. The Gypsy's daughter sought vengeance by kidnaping the child and, so the story goes, burning him at the very stake where her mother died. Di Luna, though, still hopes his brother lives.

In the palace gardens, Leonora confides to Inez how at a tournament she placed the victory wreath on the brow of an unknown knight in black armor; she saw him no more until he came to serenade her. Though Inez has misgivings, Leonora declares her love for the handsome stranger. No sooner do the women reenter the palace than Di Luna arrives to court Leonora. Simultaneously Manrico's song is heard in the distance, and Leonora rushes to greet him. The jealous count challenges Manrico to a duel, and they hurry away.

ACT II. (The Gypsy) As dawn breaks in the Biscay mountains, Gypsies sing at work with hammer and anvil. Azucena - the Gypsy's daughter described by Ferrando - relives her mother's fiery execution, recalling the dying woman's plea for vengeance. Manrico asks to hear her full story, becoming confused when Azucena, overwhelmed with memories, blurts out that by mistake she hurled her own son into the flames. Assuring him of a mother's love, Azucena makes Manrico swear revenge, but he says a strange power stayed his hand when he could have killed Di Luna in the duel. A messenger brings news that Leonora, thinking Manrico dead, plans to enter a convent. Despite Azucena's pleas, Manrico rushes away.

Di Luna, burning with passion for Leonora, waits by the cloister to kidnap her. When she enters with the nuns, he strides forward, only to be halted by Manrico, who suddenly appears with his men. As the forces struggle, the lovers escape.

ACT III. (The Gypsy's Son) Di Luna has pitched camp near the bastion of Castellor, where Manrico has taken Leonora. After soldiers sing of their eagerness for victory, Ferrando leads in Azucena, who was found nearby. The Gypsy describes her poor, lonely life and says she is only searching for her son. Di Luna reveals his identity, at which Azucena recoils and is recognized by Ferrando as the supposed murderer of Di Luna's baby brother. The count orders her burned at the stake.

Inside the castle, Manrico assures Leonora her love makes him invincible. As the couple prepares to go to the wedding chapel, Manrico's aide Ruiz bursts in to say that Azucena has been seized and tied to a stake. Manrico stares in horror at the distant pyre, which has been lit. He runs to his mother's rescue, vowing vengeance.

ACT IV. (The Torture) Ruiz brings Leonora to the foot of the captured Manrico's prison tower, where she voices her undying love and prays for his release. Monks are heard intoning a doleful Miserere for the soul of the condemned, while Manrico sings farewell from inside the bastion. Leonora resolves to save him. When Di Luna appears, Leonora agrees to yield to him but secretly swallows poison.

In their cell, Manrico comforts Azucena, who longs for their home in the mountains. No sooner does the old Gypsy fall asleep than Leonora rushes in to tell her lover he is saved, urging him to flee. Manrico comprehends the price of his freedom and denounces her, but the poison begins to take effect. He takes her in his arms as she dies. Furious at being cheated of his prize, Di Luna sends Manrico to the executioner's block, while Azucena staggers to her feet to see the ax fall. She cries out that her mother is avenged: Di Luna has killed his own brother.


After the performance, the brethren will dine at O’Neals Restaurant, directly across from Lincoln Center.

The Met celebrates its 125th anniversary this season.

Saturday, January 31, 2009

Bro. Lightfoote, R.I.P.

The Magpie Mason just read the obituary of Bro. Andrew “Monty” Montgomery, the alter ego of Bro. Lightfoote, the brilliantly insightful diarist who recorded for posterity the doings of Stonic Lodge more than two centuries ago. Bro. Lightfoote’s Journal has appeared in “Freemasonry Today” magazine for years, and in fact has been the Magpie Mason’s first stop upon receipt of each new issue.

From the Winter 2008-09 issue:



ANDREW JOHN MONTGOMERY 1952 - 2008


We were all saddened to hear that our Deputy Editor, Andrew Montgomery, (Monty) died suddenly early November.

Monty was the author of our very popular series detailing the wayward life and masonic times of the worthy and worshipful Brother Lightfoote, who, according to a very early story, was responsible for the deep gash across the brow of the carved head of the apprentice in Rosslyn Chapel when he stumbled and inadvertently discharged his pistol. Monty received his education at the Royal Masonic School for Boys and gained an early love of Freemasonry. He was initiated into Old Masonians Lodge, No. 2700 and after taking his three Craft Degrees moved on to join Royal Arch, Mark, Royal Ark Mariners and Knights Templar.

Monty attended the Bournemouth College of Technology graduating in 1974 when he obtained a post with the BBC in Television production. Two years later he left the BBC and worked freelance beginning as an assistant director in the commercial film industry. He moved up through the production grades to end as a producer. During this period he spent time in Thailand, Brazil, Austria, Germany, the United States and Pakistan working on film projects. He stayed for some months in the same hotel in Peshawar as Osama bin Laden and had a number of conversations with him. At the same time journalists were reporting how difficult it was travelling far into the mountains to interview this supposedly elusive fighter. During the filming of an Arthurian epic, the Irish horsemen were unhappy about the long hours and what they considered to be low pay. Monty solved the situation by adding a risk payment: any riders who fell off their horses into the water during filming received an extra daily payment. Thereafter all the riders contrived to fall into the water at least once a day. Writing was one of Monty’s many talents and he scripted Porterhouse Blue and Demob for British television among other projects. At the time of his death he had just finished working on a new film project in Paris and Portugal.

Monty loved music and played well. He also loved classic cars. He wrote a coffee-table book on great American cars and the definitive book on General Motors’ iconic sports-car designed by the great Harley Earl, the Chevrolet Corvette. He also loved photography, especially purchasing old cameras and film on the internet and then using them to produce powerful and often emotional images. But his old Leica IIIf remained a favourite.

In 1989, while both were working on a Television series, Monty met his wife Fleur and she continues in the film industry as a leading art director.

Above all Monty loved life and always saw the humorous side. He held a compassionate view of humanity. He followed a spiritually informed and creative journey with great optimism and enjoyment. He is much missed.


Bro. Lightfoote’s Journal has been the humor section of the magazine, and each entry of the diary indeed has been hilarious, but it would be a mistake to not look beyond the wit and absurdity. “Many a true word is spoken in jest,” says the old English proverb, and it is proven in Lightfoote’s log. Rosslyn Chapel, the pyramids in Egypt, Templars, female initiates… nothing was above a good-natured and cleverly crafted jibe.

Here he explains the nature of Masonry’s degrees.

Moral rectitude: “I then reminded Brother Secretary that he had, more than once, been so inebriate at the cessation of festivities that it had taken the combined efforts of three, five, seven or more brethren to bear him home. Further, they had been constrained to assist him in the urgent matter of passing water in a public place. Brother Secretary, the while, keeping up a loud and spirited rendition of the Sailors' Song from Purcell's celebrated Dido and Aeneas with lyricks of his own invention that I shall not here record. Not only was Brother Secretary guilty of drunkenness, disorderliness and indecency, but half the lodge were accessories, before, during and after the fact!”

Stuart Masonry: “Gentlemen-at-Arms rushed forward, fearing that an attempt had been made on the life of His Royal Highness and I was pulled to my feet with pistol pointed at my head. The Prince, regaining his feet and straightening his clothes, demanded of me if I were a supporter of the Stuart cause. I replied, trying to make light of the incident, that I was merely a Comedy Jacobite! The man lacks humour, doubtless due to his German ancestry. I was led away. Fortunately I was released without charge but the incident has been widely reported and I have become the butt of many a ribald joke, principally at the Stonic Lodge where I am currently referred to as The Prince’s Truss.”

Tongue of Good Report: “A candidate for initiation has been proposed in the Stonic Lodge and this has caused great consternation. His name is Andrews, Nathaniel Andrews, and he is a rat catcher by trade. When his curriculum vitae was read out by his proposer, a fishmonger, there was a distinct and uncomfortable stirring in the ranks. A brother who considers himself a gentleman, but is in fact a lawyer, raised objection on the grounds that having a rat catcher in the lodge might lower the tone of our proceedings...

“Consider this: as we are not all operative masons, but rather free and accepted, or speculative, might we not ponder the possibility of free and accepted rat catchers and, indeed, speculative rats? Intolerance, injustice, intemperance and insolence are spread, like the foulest canker, from the middens of mean minds to infect humanity at large? Who resists? Who remains steadfast in the faith? Who cuts off the tales of those that tell tales and holds tight to the truth? We do, brethren. Thus are we rat catchers all, are we not?”

Fine dining: “I attended a Lodge meeting recently, having partaken, rather freely, I admit, of Casbon’s Cleansing Ale with a light luncheon at The Antlers Club (jugged hare, cold capon, pork pies, gooseberries & custard, Cheshire cheese), and enjoyed a glass or two of fine Hollands gin, together with some quite exquisite smoked eels, with my doctor in the afternoon. I arrived at the Yorick Tavern a little early, suffering from a bout of flatulence that was positively escharotic, to employ a medical term. What can have brought this on I cannot imagine but something had to be done before the meeting commenced. A Brother was to be raised to the Sublime Degree and I didn't want the sepulchral silence of the ceremony’s central section interrupted by an unexpected eruption on my part. It took three large brandies to quell the storm, I fear. (A digression: I knew a boy at school who could produce, a posteriori, as it were, Handel’s celebrated Largo from Xerxes, which must have required quite exceptional muscular control. His name? Ramsbottom. I jest not.)”

Egypt-mania: “‘How do you know how old they are anyway? When was the first description of them given by a reliable witness, which is to say by an Englishman, eh?’ I sensed that I had him on the run and kept chasing. ‘I’ll wager, Brother, that the pyramids of Egypt are not more than fifty years old and probably built on a timber frame.’

“I could tell that he was outraged because he said ‘I’m outraged! The Egyptian pyramids are mentioned in Classical Greek texts!’ The man was gullible beyond belief, as most classicists are, in my experience. I spared not the rod of my derision. ‘So is the Cyclops, and the Minotaur, and the winged horse and, indeed, the wooden horse. I suppose you believe all those too, do you? I am sorry to be the one to have to disillusion you, Brother, but the Greeks are largely liars, except for the ones from Crete, who are all liars...’”

Grand Lodge pomp: “We keep our speeches brief at Stonic: ‘talk short, drink deep’ is the motto, and so it was until our honoured guest got up on his hind legs. He proceeded to lecture us on our several failings, claiming that our demeanour was, in general, irreverent and our ritual, in particular, irregular. He made special mention of my contribution, claiming that my witty paraphrase of the tale of Jephtha and Ephraimites constituted an innovation in the ritual and suggested that I, and everyone else, might care to attend a Lodge of Instruction. At this point, Lightfoote, already feeling clamorous and turbulent, broke out into full-blown fury. I rose to respond, noting that the Worshipful Master looked a little pale. I reminded the Grand One that he was a guest and it wasn’t a guest’s place to tell his host how to behave; if he didn’t like us, he would have to lump us. Further, I reminded him of the address made to the brethren on installation night, which points out, quite unequivocally, that our end and aim is primarily to please ourselves, not the Grand Lodge, the Emperor of China, my wife, the landlord’s dog or anyone else!

“Like a cup of last night’s claret, it didn’t go down well.”

Hospitality: “This very morning I was awoken at eight o’clock by stones being thrown at my bedroom window. I rose, for the first time, to ascertain the cause. A man was standing in the street below, smiling up at me. ‘Good morning, Sir,’ said he, ‘I trust that I haven’t disturbed you.’ ‘In whom do you put your trust?’ I enquired. ‘In the Metropolitan Insurance Company,’ he replied, quick as lightning, ‘and so should you!’ Now I knew what he was - and what he wasn’t – and what to do about it. ‘Against what should I be insured, do you think?’ I asked. He stepped closer. ‘Fire and flood, loss and damage, personal injury, robbery, acts of God…’ I emptied the chamber pot over him and shut the window.”

Masonry’s origins: “Now I’m an easy-going fellow, am I not? I enjoy a jest as much as the next man, possibly more. I am quite happy, if it makes them happy, for people to put forward suggestions about masonic ritual being founded on the long-lost practices of the Mediaeval Guilds, the Knights Templar (God bless them!), the Vikings, the Cult of Mithras (whoever she was) or whatever, but men from Mars is going too far – far too far. I could scarce restrain myself. ‘Spheres!’ I cried, though their synonym had first come to mind, ‘Orbs to the pair of you!’ ‘Globes – Celestial and Terrestrial!’ I could see that I had managed to discomfort them but a far more distracting interjection was supplied by our Junior Warden. Leaping on to his chair, he turned, dropped his breeches and announced that the pale moon was rising. It was acknowledged that the night was, indeed, waning fast and the Lodge was duly closed with some hilarity.”

Charity: “Just yesterday I was walking down Jermyn Street, thinking to buy Mrs. Lightfoote some perfume, when my ears were assaulted by what I at first took to be the cries of persons in panic and in pain. I hurried forward, ready to give what aid I could, assuming that a carriage must have overturned or some such similar catastrophe occurred –but it was carol singers! It was impossible to tell what carol they were singing, even assuming that they were all singing the same one, but whatever it was it came to a ragged conclusion as I came up. A young ruffian in a ruff rattled a box at me and demanded that I spare him a copper. ‘What for?’ I enquired. ‘Christmas, of course,’ the filthy urchin replied, bold as brass. I clarified my question. ‘For whom are you collecting, boy? Widows? Orphans? The poor and distressed?’ ‘No!’ he barked, ‘It’s for us, innit.’ The only thing this chubby little extortioner appeared to me to be in need of was a good hiding, but thrashing choristers in public, esp. during the Festive Season, might easily be interpreted as anti-social behaviour and one has to be so careful about that kind of thing nowadays.

“I advanced, pursued by a torrent of obscenities that would have made a naval surgeon blush, to the doors of my grocer’s shop. The place was heaving with humanity of every hue and it was only after some delay that I managed to collar a clerk and confirm the contents of the Lightfoote hamper: a ripe Stilton cheese, ditto Cheshire, a side of Hereford beef, three York hams, pork pies, rabbit pies, pigeon pies, game pies; hen’s eggs, quail’s eggs, duck’s eggs, plover’s eggs; French brandy, Scotch whisky, Plymouth gin and halfa- dozen cases of Yardy’s Wolfshead port to give away – I’m not wasting the ’59 on trades people! Five geese, four colley birds, three French hens – the usual stuff. It suddenly occurred to me that there were people in this world – in this city – who would not have enough to eat on Christmas Day or indeed on any other day and I suddenly felt quite guilty. I thought of cancelling my order but the thought soon passed; instead, I ordered that it should be doubled so that half may be given to those in need.”

Rosslyn Chapel: “I had to put my shoulder to the door to gain admission and fell through it to find myself on my arse, on a damp floor, staring at a rotting roof that threatened to join me at any moment. The place was encrusted with crude carvings, decayed to the point at which their content could be construed as anything that an over-fertile imagination might conceive. I stumbled about in the gloom, searching for meaning and busting for a piss. At the far end of the place were three pillars; I relieved myself, copiously, against what must have been wisdom as I had no strength and there was little beauty involved in the act. As I concluded my libation, I received such a fright that, had I not just emptied my bladder, I’d have wet myself. A dark shape swooped down at me: was it a bat?, was it a ball?, was it a heavy maul? I will never know, but I tumbled backwards, a cocked piece in both hands. Inevitably, one of them went off.”

Becoming a better husband: “I was invited to attend, as a guest, a new-founded Lodge that meets in some picturesque ruin over in Islington. I rarely travel out of town for meetings nowadays. Mrs. Lightfoote deeply resents my coming home very late and very drunk and so I restrict myself to returning fairly late and very drunk. Could a man be more reasonable? I think not!”

A distressed worthy brother: “It was decided that one of us must go immediately to see what could be done, either for W.Bro. Courts or for his dependents. Lightfoote, being able to spare the time and bear the cost, was the obvious choice....

“The trip was hell. Like the poor candidate in a state of darkness, Lighfoote risked death by divers dreadful means, finally coming to light on the shore of that ragged, rugged and remote rock that is known as the Isle of Man.... Lightfoote’s composure was almost restored when it was shattered anew by the arrival of a breathless messenger who could barely gasp out the awful words: ‘Mister Courts, he dead....’”

A healthy sense of skepticism couched in a hearty sense of humor.

It’s Saturday night. I think I’ll honor the good brother’s memory with a meal of scallops, gull’s eggs, the finest smoked herrings, stilton and of course a bottle of Yardy’s!

Alas, my brother.

Monday, January 26, 2009

‘Esoteric Quest’ is New York bound

After many years abroad, the annual Esoteric Quest will take place in America this summer. Read all about it here.



August 24 to 28
Upstate New York near Woodstock




Join us for the Open Center’s eighth Esoteric Quest, this time on the home soil of America. After seven previous conferences in Europe on the Western Esoteric Tradition, the time has come at this moment of rebirth of the American spirit to search for the Inner America—one known to the indigenous peoples, and a source of deep fascination to many esoteric thinkers from alchemists and Rosicrucians in the 17th century, to Masonic circles around the Founding Fathers, to the Transcendentalists and many writers and artists in the 20th century who have profoundly influenced modern times.

Upstate New York in the 19th century was a hotbed of spiritual innovation. It was the birthplace of many forms of unorthodox inner inquiry including the early spiritualists and feminists, the Oneida community, and the Hudson River school of painters. The Transcendentalism of Emerson, Whitman, and Thoreau uplifted the difficult and dangerous epoch of the Civil War. Remarkable figures emerged such as the African-American student of magic Paschal Beverly Randolph, and later Madame Blavatsky herself founded the Theosophical Society in New York City in1875. Throughout this time the Native Americans maintained profound insight into the soul of this land and the Iroquois Confederation went so far as to impact the shaping of the United States constitution.

In the 20th century many American artists were influenced by esoteric philosophy, from Elvis to Philip K. Dick to Saul Bellow. Martin Luther King Jr.’s profound spirituality was influenced by Gandhi, who was, in turn, indebted to Thoreau, and the African American Church served as a powerful generator of soul, courage and compassion. The latter part of the century was filled with an esoteric explosion as Sufi, Buddhist, Shamanic, Vedic and many other paths found common ground in a new, holistic culture.

This conference will examine and celebrate the life-enhancing spiritual impulses that emerge powerfully in America: the creative meeting of all cultures and spiritual paths; the natural American generosity of spirit; the “Yes We Can” attitude of optimism and self-belief; and the bedrock commitment to the virtue of equality. At a time when hope is high for a new American Renaissance, please join us for this exploration and celebration of the deepest and best in the soul of this country.

Wednesday, January 21, 2009

‘A night in Fairless Hills’

   
It has to be something important to get the Magpie Mason to miss a meeting of his Rose Croix Chapter, and so it was Tuesday night. The first meeting of 2009 at Fairless Hills Lodge No. 776 in Pennsylvania was highlighted by several educational presentations that inaugurated a full year’s calendar of lectures and other programs and travels intended to broaden the perspectives of the brethren. The Magpie Mason couldn’t miss that!

And there were many gifts and awards given by the Worshipful Master. Arguably the most touching honored W. Bro. William E. Jones who received his Past Masters jewel and apron, having just completed his year in the East.


The Worshipful Master, left, and W. Bro. William Jones.


The main presentation was provided by a visitor, the junior Past Master of New Jersey Lodge of Masonic Research and Education, located just across the river in Trenton. His subject was the Four Cardinal Virtues, which he was told do not appear in Pennsylvania Craft ritual, making his job of spreading Light a little more challenging than usual.

It was a lengthy presentation that tied together how Plato, St. Thomas Aquinas, William Preston and Thomas Smith Webb all are heard in Masonry’s ceremony of initiation where the Four Cardinal Virtues are symbolized by the Perfect Points of Entrance, and also in the governance of the lodge as provided by the Master and Wardens. Understanding, internalizing and exemplifying the Four Cardinal Virtues are key to making a Mason.

Well, except in Pennsylvania.

The guest speaker distributed a sheet of notes summarizing the main points of his presentation to the 40 Masons present:

Plato, Aquinas and YOU:
The Four Cardinal Virtues in Making a Mason

The Four Cardinal Virtues are Fortitude, Prudence, Temperance and Justice.

FORTITUDE

• Oxford English Dictionary: Physical and structural strength; moral strength and courage.

• Plato: The military class of society is prepared for arduous endeavor against obstacles.

• Aquinas: “A certain firmness of mind” and a “condition of every virtue” when facing “grave dangers.”

• Preston: Teaches us to “encounter dangers with spirit and resolution” and not rashness and cowardice.

• YOU: “Undergo pain, peril or danger in the performance of duty.” Withstand efforts to extort Masonic secrets. Be received upon the point of sharp object…. (Think Senior Warden: Sees that “none go away dissatisfied” to protect the peace and harmony – “the strength and support” – of our institution.)


PRUDENCE

• O.E. Dictionary: Ability to discern the most suitable, politic or profitable course of action, especially in conduct; practical wisdom, discretion (as in jurisprudence).

• Plato: From the intellectual conflict between the producer class and the military class arises the philosopher (lover of wisdom) class, which rules society.

• Aquinas: Goodness comes from applying “right reason to action.”

• Preston: “Regulate our conduct by the rules of right reason” to benefit the “general good.”

• YOU: We “regulate our lives and actions according to the dictates of reason… to wisely judge and prudently determine on all things relative to our present as well as to our future happiness.” (Think Worshipful Master: Embodies the wisdom of Solomon as he gives us “good and wholesome instruction” so the Craft enjoys “profit and pleasure thereby.”)


TEMPERANCE

• O.E. Dictionary: Rational self-restraint and moderation in action of any kind.

• Plato: “Bottom” class of society that produces the necessities of life for all. Can never be self-indulgent or inefficient.

• Aquinas: Moderation in human functions and appetites; differs from Fortitude because Temperance withdraws man from seductive things, while Fortitude enables him “to endure or withstand” them.

• Preston: Masons control their passions and desires for the health of body and mind.

• YOU: Restraint of affections and passions; “guards the mind against the allurements of vice” for the protection of Masonic secrets. (Think Junior Warden: “Call the Craft from labor to refreshment” and allow none to “convert the purposes of refreshment into those of intemperance and excess.”)


JUSTICE

• O.E. Dictionary: The exhibition of morally just principles; integrity, just conduct, rectitude. Observance of divine law. Conformity to reason, fairness, correctness.

• Plato: Justice is the result of all three classes of society operating harmoniously. Justice is the only virtue that is directed at others, rather than for the benefit of oneself.

• Aquinas: “The common good transcends the individual good of one person.” Justice comes from the rational appetite, unlike the other virtues which come from the sensitive appetite.

• Preston: A Mason renders “to every man his due without distinction; it is not only consistent with divine and moral law, but is the standard and cement of civil society.”

• YOU: “As Justice characterizes the really good man, it should be the invariable practice of every Mason never to deviate from the minutest principles thereof.” (Think Freemasonry: The Craft at labor in peace and harmony, united by the cement of brotherly love, meeting on the Level, acting by the Plumb and parting upon the Square.)



Plato (427-347 BCE) – Athenian philosopher, student of Socrates and master of Aristotle. Founded the Academy to pass the Socratic method of thinking to younger generations. Most significant writing is titled the “Republic,” which discusses the Four Cardinal Virtues as ideals for both the individual and society. He termed the Virtues: justice, wisdom, courage, and moderation. His philosophy is known as Platonism.

Thomas Aquinas (1224-1274 CE) – Italian-born member of the Dominican Order. Avid student of Greek philosophy whose writings reconciled Aristotelian thought with Catholic theology by explaining how an understanding of God can be achieved by applying human reason. His most influential writing, titled “Summa Theologica,” was unfinished at the time of his death. Because of his impact on the Church, he was canonized a saint in 1323 and proclaimed a Doctor of the Universal Church in 1567. In Christian iconography, he is represented by the Blazing Star, which also is a Masonic symbol. His philosophy is known as Thomism.

William Preston (1742-1818) – English Freemason and prolific scholar who gave shape to the rituals used in Britain and America. His book, titled “Illustrations of Masonry” published in 1772, provided some uniformity in ritual. A lasting effect of this was to turn Freemasonry from a purely convivial club to a fraternal order that had profound lessons to teach. In his honor every year the Prestonian Lecture is authorized by the United Grand Lodge of England to share a topic concerning the Craft in England.

Thomas Smith Webb (1771-1819) – Massachusetts-born Freemason who authored “The Freemason’s Monitor or Illustrations of Masonry” in 1797. This continued Webb’s work and is the basis for much of the ritual we use today. Served as Grand Master of Rhode Island in 1813. He is credited with establishing the (York Rite) Knights Templar in 1819.

Saturday, January 17, 2009

Royal Arch Research

Thomas Smith Webb Chapter of Research in New York has called a meeting during the weekend of the Grand Chapter of NY’s Annual Convocation in Albany.

From the Secretary:

Companions, you will shortly be receiving your meeting notice/summons for Thomas Smith Webb Chapter of Research’s annual meeting on Thursday, March 5 at noon at the Holiday Inn on Wolf Road in Albany. Among the items to be discussed are changes to our by-laws, You’ll get a copy in the mail with your meeting notice.

I need RSVPs from our appointed/elected officers as to their attendance at this SUMMONED meeting.

Also, we are sending a request for papers. Please consider delivering a short paper or discussion at the meeting. Notify me of your interest in presenting, and I’ll send you some additional information.

Zealously,

Bill Thomas, Secretary
Thomas Smith Webb Chapter of Research
BillThomasNYC (at) earthlink.net

Sunday, January 4, 2009

It’s Yasha!

The Masonic Society has announced the keynote speaker at its first banquet will be RW Bro. Yasha Beresiner, one of the Society’s Founding Fellows.

An introduction is not necessary, and would take too long anyway. For a look at his Masonic credentials, click here.

The Masonic Society banquet is the new addition to the Masonic Week events. It will take place Friday, Feb. 13. Tickets cost $65 per person, and must be reserved in advance. Click here.

In Freemasonry, Bro. Beresiner has just about done it all, but in my estimation he has the best job around: that of traveling to Masonic museums, libraries and meeting spaces to examine and photograph the countless artifacts, art works, manuscripts, letters, records, folk art, etc., and writing his findings for one of the best magazines serving the Craft.

It is not necessary to be a member of the Masonic Society to attend this banquet, but if you’ve read this far, you ought to consider joining. Membership is open to brethren of jurisdictions constituent to the Conference of Grand Masters of Masons in North America, and those jurisdictions in amity with the same.

RW Yasha also is world famous for his research work within Quatuor Coronati Lodge No. 2076 in London, and other lodges of Masonic education. He is somewhat personally known to many Masons around the world through his distribution of many valuable books. Without him, I might not know anything about Emulation ritual, and my oldest copies of Ars Quatuor Coronatorum came from him. It’ll be great to finally meet him.

Wednesday, December 31, 2008

‘That is “Amadeus” backward’

David Greilsammer conducts Suedama Ensemble through its rehearsal before its New York City debut Dec. 11 at the 92nd Street Y.


The Magpie Mason began the month of December with mention of Suedama Ensemble’s upcoming performance at the 92nd Street Y in New York City, and before the month is out I’d better tell you what happened!

The performance was the NYC debut of this very excellent chamber orchestra that, for the occasion, chose a program of Mozart’s Masonic music and other esoterica-inspired works, including the world premier of an avant-garde piece. The evening was titled “A Musical Exploration of Freemasonry and Kabbalah.” The Y’s gorgeous and acoustically magnificent Kaufmann Concert Hall was the perfect venue. Its performance space is seemingly a smaller version of (pre-renovation) Alice Tully Hall, and the highest reaches of its walls are engraved with the names of our cultural giants: David and Moses; Washington and Lincoln; Shakespeare and Dante; Beethoven and Bach; and others. A monument to Western civilization.

For a music lover, it was a perfect day. Through the kind offices of the orchestra’s management, the Magpie Mason was granted access to the dress rehearsal before the performance, and to the performance itself, for a total of about five hours of live music. Many thanks to superpublicist Amelia Kusar for her limitless patience and cheerful assistance.

The second piece performed was Mozart’s “Masonic Funeral Music” for orchestra in C Minor, K. 477. Composed in 1785, this short work commemorates the deaths of two of Mozart’s lodge brothers. No fewer than three basset horns are enlisted for the work, lending a sublime aura to an already somber sound. The program notes for the concert say “the key of C Minor, with its three flats, and the work’s ABA form, reflect Masonic Trinitarian symbolism,” and that “the midsection is based on a Gregorian chant sung during Holy Week.” The piece’s final C major chord “foreshadows the eternal peace that Mozart described in an often-quoted letter to his dying father: ‘Death is the key which unlocks the door to our true happiness.’ ” And indeed that chord, which was rehearsed to tonal and timed perfection that afternoon, conveyed an optimism that would remind any Mason of the immortality of the soul.

“I don’t know if the ‘Funeral Music’ would have had the same meaning for me if it had been of a different nature,” said Artistic Director and Conductor David Greilsammer during a telephone interview five days after the performance. “I have a few friends who have joined lodges in different parts of the world – Tel Aviv, Paris, New York – who have told me about Freemasonry. It’s really a beautiful thing to see how the ideas and works of the composer have been influenced (by Masonry), and it has been on my mind. It has a transcendent psychological power. We were all feeling very much that connection to something very mystical and special. A lot of passion went into it.”

Greilsammer and Suedama Ensemble have one CD available. Titled “Mozart Early Piano Concertos,” it consists of three concertos for piano and orchestra (K. 175, K. 238 and K. 246), composed during Mozart’s youth. Greilsammer said the composer’s Masonic music will “definitely be a big part of the next recording.”



The second Mozart work performed that night was Piano Concerto No. 22 in E-Flat Major, K. 482, and was by far the best known piece in the program. The program notes say Mozart unveiled this work in December of 1785, possibly at a “musical ‘academy’ sponsored by a Masonic lodge.” Specifically it is the piece’s third movement that even the least osmotic listener of classical music can recognize from its various pop culture uses. As the program notes put it: “Mozart decorates (it) with dazzlingly virtuosic passagework. A brief Andantino episode interrupts the musical momentum before piano and orchestra resume their merry dash to the finish line.” And it is a lively finish indeed, rendered all the more impressive by Greilsammer’s dual roles as conductor and pianist!

Without recounting the entire evening, the Magpie Mason must share a little about the world premier of Jonathan Keren’s “On the Bridge of Words: A Triple Concerto for Narrator, Clarinet, Piano and Chamber Orchestra.” This 15-minute piece is the aforementioned avant-garde work inspired by the Kabbalah of Jewish mysticism. Or, more accurately, as Keren explained during an interview before the show, this music’s narration borrows from six literary texts that were Kabbalah inspired. His goal as composer was to envision music that could have inspired those texts, creating a triangular cycle among the ancient Kabbalah, these six texts spanning from the 13th to 20th centuries, and this modern music.

“It’s not a bad thing to be inspired by the world outside of music,” Keren said. “We derive our inspiration from real life experiences.” This particular real life influence arrived in the form of a commission from the 92nd Street Y and the Koussevitzky Music Foundation, a challenge that didn’t cause him to blink at all. “The real challenge is to work with that and still be yourself. It can nourish and inspire. One day I may have to write a trumpet concerto, and I’ll have to deal with that!”

Well, let’s hope his career won’t force him onto that daunting a path.

“On the Bridge of Words” is music that one probably would not play in the car. It is not intended for background or even passive enjoyment, but demands your attention. The narrator’s six texts are conversational to the music; each quotation marks a movement, and the seventh movement is a pastiche of all the six quotations, culminating the lesson in symbolism for the listener. The music itself reminds me of Frank Zappa’s orchestral work and, by extension, of Zappa’s influences, like Varese and Holst.

As the program notes put it: “On a deeper symbolic level, Keren tells us that each text relates to one of the seven lower Sefirot, or so-called attributes in the Kabbalah. These attributes – such as understanding, judgment, beauty, and victory – are held to be emanations of the divine principle, the creative forces that link the infinite realm of the unknowable to the finite world of creation. Taken together, words and music constitute what the composer describes as ‘a musical and philosophical journey.’ ”

Greilsammer, who collaborated with Keren on the work, offered more background.

“I was born and raised in Israel, with a traditional Jewish family, but Kabbalah was very secretive. You don’t learn about it in school and do not hear a lot about it. So I started my own reading of philosophers’ and rabbis’ ideas. It is a different world that fascinates me.” Of the music itself, he describes it as “an interesting contrast between two languages: one avant-garde, and one musical sound we always use classically.”

“Usually when you hear an opera, it can be very difficult to understand,” he added, “but I have found that as crazy as (this) music is, you can relate and make sense of the narrator. He’s just giving you information. He’s not acting, making it different and a unique format.”

That’s a fact!

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It is New Year’s Eve, and quite a blizzard is brewing here. The Magpie Mason is signing off for 2008, wishing you all a joyful and hopefully prosperous 2009.