The Journal of The Masonic Society, Issue #15 by The Masonic Society

dly Apathy Michael R. Poll

The Journal

have ently I ank while d that it enough ged when ounted next day, the floor severed at the n to the hospital the doctors gave grene had set into that if he had not he would have d that if he had ove the arm, it The poison would y and nothing then man’s life was took action, but

all read or heard stories of individuals who have taken drastic steps to save their own lives read of a man who was doing some repair work on his water heater. He needed to reach fa lying on his back. While working in that position, his arm became wedged in the tank and was impossible to remove it. He screamed for help, but was alone in the house and no one outside to hear his cries. The man had spent several days trapped with his arm hopelessly he noticed a disturbing smell coming from inside the tank and around his arm. The man la that instinct must have taken over. He managed to reach a saw and began to cut off his arm several family members – concerned at not being able to reach him – found him unconsci in a pool of blood, elbow. The man w where he recovered him a sobering rep his arm, and he wa removed it when h died. The doctors a waited any longer t would have been to have spread throug would have saved h saved not just beca when he took actio

ined Masonry in number of my Masons, I knew osophy or history ew was that it was ok my joining to nt. Such ignorance masonry prior e of the exception y of the young dy know much read the popular, Freemasonry. of the Lodge derful, mysterious, p of seekers. They part of such an is not exactly what join.

the mid-’70s. Whil family members ha next to nothing of t of Freemasonry. Al a “good” organizat find out what “goo of the philosophy o to joining is becom than the rule today. men who join Mas of its philosophy. T new and exciting b They arrive at the with an awareness moral and enlighte want to share in an organization. But, s they always find w

Of The Masonic Society

numbers of demits, NPD, and participation are growing at an alarm The new reports paint a dismal pictu new members are coming fast, and sometimes in very good numbers, but we seem to be having trouble keeping them. So, why i ening and what do we do? 2011/2012 Winter Issue 15

t seems to be happening is the young men come to Freemasonry with an idea of what it should be and find that it is something v rent. Many come with the hopes of finding enlightening discussions, intellectual programs designed to lift us to new heights and arn more of ourselves and our world. Yet, sometimes all they find is “good ole boys” seeking to add another title, gain a bit more

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Winter 2011/2012

OF THE

Ecclesiastes: An Interpretation

MASONIC SOCIETY WWW.THEMASONICSOCIETY.COM

by Tavit Smith

ISSN 2155-4145

Editor in Chief Christopher L. Hodapp Phone: 317-842-1103 editor@themasonicsociety.com

The Beehive and Its Appearance on the Official Banner of the Gran Logia de Cuba, A.L. y A.M. by James W. Hogg, FMS

1427 W. 86th Street, Suite 248 Indianapolis IN 46260-2103 Editorial Committee Jay Hochberg - Submissions Editor

Submit articles by email to: articles@themasonicsociety.com

The Making of a Museum by James R. Dillman

Officers John R. Cline, President James R. Dillman, 1st Vice President John Palmer - 2nd Vice president Nathan C. Brindle, Secretary/Treasurer Christopher L. Hodapp, Editor-in-Chief

These guidelines apply to the reuse of articles, figures, charts and photos in the Journal of The Masonic Society. Authors need NOT contact the Journal to obtain rights to reuse their own material. They are automatically granted permission to do the following: Reuse the article in print collections of their own writing; Present a work orally in its entirety; Use an article in a thesis and/or dissertation; Reuse a figure, photo and/or table in future commercial and noncommercial works; Post a copy of the article electronically. Please note that Authors must include the following citation when using material that appeared in the Journal: “This article was originally published in The Journal of The Masonic Society. Author(s). Title. Journal Name. Year; Issue:pp-pp. © the Journal of The Masonic Society.” Apart from Author’s use, no material appearing in the Journal of The Masonic Society may be reprinted or electronically distributed without the written permission of the Editor. Published quarterly by The Masonic Society Inc. 1427 W. 86th Street, Suite 248, Indianapolis IN 46260-2103. Full membership for Master Masons in good standing of a lodge chartered by a grand lodge that is a member of the Conference of Grand Masters of Masons of North America (CGMMNA), or recognized by a CGMMNA member grand lodge. (includes Prince Hall Grand Lodges recognized by their counterpart CGMMNA state Grand Lodge): $39/ yr., ($49 outside US/Canada). Subscription for nonmembers: $39/yr., ($49 outside US/Canada). POSTMASTER: Send address changes to The Journal of The Masonic Society, 1427 W. 86th Street, Suite 248, Indianapolis IN 46260-2103

Issue 15

FEATURES

THE JOURNAL

Directors Ronald Blaisdell Kenneth W. Davis Andrew Hammer Jay Hochberg James W. Hogg Mark Tabbert

20 22

Spatial Symbolism, Ceremonial Dance and Masonic Ritual by Kelly Ranasinghe

Mythic Fratricide and the Hiramic Legend: A Girardian Interpretation by Rev. Christopher D. Rodkey, Ph. D

SECTIONS 4 President’s Message 6 News of the Society

32 Masonic Treasures

7 Conferences, Speeches,

36 Symposia & Gatherings

8 Masonic News 27 Books, Arts, Styles & Manners 31 From the Editor

This month’s cover features detail of the three ruffians from the Scottish Rite Cathedral in indianapolis, indiana. Photo by Christopher Hodapp.

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PRESIDENT’S MESSAGE

Looking to the Future by John R. “Bo” Cline, FMS

n the summer of 2008, I became aware of a new Masonic research and education society that described themselves as “brothers who have a deep and abiding desire to seek knowledge, explore history, discover symbolism, debate philosophies, and in short, who are at the forefront of charting a path for the future of Freemasonry.” I scanned the list of founding fellows and noted that many were highly respected Masonic authors, that I had previously read and who I knew were exploring new frontiers of Freemasonry. At that point, the decision to become a member of The Masonic Society was a simple one to make. My membership in The Masonic Society has been a transforming and life changing experience. It has opened an exciting world of Freemasonry for me; a world where I am able to communicate and associate with brethren across the country and around the globe, through our TMS Forum. I now have access to excellent articles by those highly respected Masonic authors on the Fellows list and other, lesser known but equally skilled writers through the “world class” Journal of The Masonic Society. One aspect of The Masonic Society that I did not anticipate was the ability to associate with others, in my Grand jurisdiction, who have similar interests in Masonic history and philosophy, through the TMS 2nd Circle Committees. Joining The Masonic Society has exceeded my expectations and has provided me greater opportunity to continue my Masonic education. On February 10 of this year, it was my distinct honor and pleasure to be elected your president and to carry on the work of MW Roger VanGorden and WB Michael

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Poll. It is a bit humbling to follow in the footsteps of these visionary leaders. I along with every member of The Masonic Society owe a debt of gratitude to these two brothers for their time, energy, and vision. Additionally, at our annual meeting in February, WB James Dillman was elected 1st Vice President and MWB John Palmer was elected 2nd Vice President of the Masonic Society. WB Dillman, who was elected 2nd Vice President in 2010, is a founding member of the board of directors and has worked tirelessly in background since our inception. MWB Palmer is a founding Fellow of TMS, Past Grand Master of Tennessee, and the current editor of the Knight Templar magazine. Our very hard working editor of the Journal (WB Chris Hodapp) and secretary/treasurer (WB Nathan Bridle) were reelected to the executive board. It is an honor and privilege to be associated with these dedicated and hardworking brethren. I, also, wish to add my congratulations to the 2012 class of TMS Fellows, which includes: Ron Blaisdell James R. Dillman Paul Newhall Cliff Porter Mark G. Robbins Finally, I welcome all new members to The Masonic Society and look forward to your contributions to the Forum and possibly to the Journal. With your assistance, this great society will continue to flourish and meet the needs of future generations of Masons.

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News of the Society

ongratulations to the 2012 Class of Masonic Society Fellows: Ron Blaisdell, Cliff Porter, James R. Dillman, Mark G. Robbins, and Paul Newhall.

The Masonic Society Semi-Annual Meeting Philadelphia, Pennsylvania July 27-28, 2012

he Masonic Society’s 2012 SemiAnnual Meeting will be held in Philadelphia on July 27-28. On Friday evening there will be a “meet and greet” session. Saturday, attendees will receive a private tour of the magnificent Philadelphia Masonic Temple. In the afternoon, there will be three speakers arranged by the Pennsylvania Lodge of Research. More details will be forthcoming on the TMS website and in the next issue of the Journal. Worshipful Brother George Haynes will be coordinating the events.

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News of the Society ith great pride and appreciation, The Masonic Society welcomes the following brethren as our esteemed new members from October 1st through December 31st, 2011. Michael B Andersen Daniel Boren Michael K. Bracy Alfredo J. Canhoto Rev. Bertram James Card Clyde W Card Christopher D Clifton James D Combs James Dean Bruce L. Downs David B Eichholz Robert Edgar Engelbach Sr. Jim Fitzpatrick Dr. Christopher Aaron Gower

Timothy Kevin Harland Alan L Herrington Daniel L Hopping Dr. Paul Jerry Ademir Karisik Jared R. Kichline Robert Grant King Antony J Kubichan Jim Laage Gregory J LaConte Armen Mardirousi Lino F Martins Stephen Gerard McAllister Christopher J. G. Muller

Naimes O Paiva Brian D Penick Chris Scott Pieper Roy Forrest Pruett Charles E. Ridlon Brian Carlos Sanchez Ronald F Sapp Jr. Dr. Nicholas D Sarantopoulos Dr. Erich Schmidt Dr. David E. Schroder D.C. Michael E. Spaulding Michael Steinhardt Kristopher Scott Stevens Carl R. Swanson

on’t forget to check our calendar and announcements page on the Masonic Society website at www.themasonicsociety. com. And please remember to submit your events to the link found on the website so we can continue to keep the Masonic world up to date with what’s happening in your neck of the woods. •

he Journal is always in need of your articles, news, announcements, photos and more. Please submit them as a Word document to: articles@themasonicsociety.com. When formatting and footnoting, please note that we prefer the Chicago Manual of Style. • Renew your membership now online at www.themasonicsociety.com

6 • WINTER 2011/2012/2012

Ron Scottie Vickers Peter A. Wickman Benjamin Williams William C. Wolfenbarger

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Conferences, Speeches, Symposia & Gatherings March 3, 2012 Boynton Lodge Esoteric Research Group (BLERG) Masonic education seminar Boynton Lodge Esoteric Research Group (BLERG) is pleased to announce our next Masonic education seminar. Andrew Hammer, PM of AlexandriaWashington Lodge No. 22 is coming to speak about “Observing the Craft,” a stringent argument for the Symbolic Lodge as being the whole of Masonry. Tickets are $25, including lunch, and are available at http://blerg3.eventbrite.com/ More information: Scott Schwartzberg, sschwartzberg@comcast.net or Brian Work, brian_ work@yahoo.com March 16-17, 2012 Texas Lodge of Research Host: Fredericksburg Lodge No. 794, Fredericksburg. Website http://www.texaslodgeofresearch. org/ . E-mail inquiries to the Secretary at texaslodgeofresearch@yahoo.com March 23, 2012 South Bend Scottish Rite Research Guild WB Timothy Hogan, KCCH, to speak on “The Esoteric Explanation of Blue Lodge Freemasonry”. March 23rd 7:00pm @Garfield Lodge in Highland, IN. (Central Time) tfarster@gmail.com March 24, 2012 Detroit Masonic Center Levent Preceptory, Indiana’s medieval period recreation Knight’s Templar group, will confer the Order of the Temple. April 20-22, 2012 47th Annual Masonic Spring Workshop Delta Lodge at Kananaskis, Alberta, Canada This year’s theme is “Our Future Through Our Past,” and the keynote speaker is Robert L.D. Cooper, Curator and Librarian of the Grand Lodge of Scotland and author of several books including Cracking the Freemason’s Code and The Rosslyn Hoax. For more details and to register, please visit http:// www.masonicspringworkshop.ab.ca. April 27-29, 2012 Midwest Conference for Masonic Education Toledo, Ohio The Grand Plaza Hotel, 444 North Summit Street will host the conference, and the representatives of 12 American and 1 Canadian Grand Lodges will be in attendance. http://www.freemason.com/ images/forms/midwest_conference_on_masonic_ education.pdf April 28, 2012 Symposium on American Freemasonry and Fraternalism The National Heritage Museum announces a call for papers for its biannual symposium, “Perspectives on American Freemasonry and Fraternalism,” to be held on Saturday, April 7, 2012, at the Museum in Lexington, Massachusetts. Deadline for papers is January 2nd. For more information about the National Heritage Museum, see http://www. nationalheritagemuseum.org. For questions, contact Aimee E. Newell as above, or call 781-457-4144.

April 28, 2012 South Bend Scottish Rite Research Guild Illustrious Rex Hutchens speaking on “Explanations of Masonic Symbolism”. April 28th 11:00am (est) @ the Scottish Rite Cathedral in South Bend, IN. tfarster@gmail.com May 15-20, 2012 Conference of Grand Masters Prince Hall Masons Sheraton Crescent Hotel, Phoenix, AZ http://www.conferenceofgrandmasterspha.org/ May 19, 2012 The Building Better Builders Workshop Kankakee Lodge #389 A.F.&A.M. presents The Building Better Builders Workshop by Dr. John S. Nagy at Kankakee Lodge #389, Kankakee, Illinois. Master Masons only. Tickets are $25 and includes morning refreshments and a full lunch. A major portion of the net proceeds will be donated to the Illinois Masonic Childrens Home. For questions, please send email to: kankakeefreemasons@yahoo.com May 22, 2012 South Bend Scottish Rite Research Guild WBro. Andrew Hammer will be speaking on his book “Observing the Craft”. May 22nd 7:00pm @ Porter Lodge in Valparaiso, IN. (Central Time) tfarster@gmail.com July 27-28, 2012 Masonic Society Semi-Annual Meeting Philadelphia, PA September 7-8, 2012 The Edges of Freemasonry – Western Esotericism and the Enlightenment This two-day conference is an international and academic event organized by the University of Tampere School of Social Sciences and Humanities in association with The Research Lodge Minerva No.27 of the Grand Lodge of F. & A. M. of Finland. The conference is open to scholars, researchers and post-graduate students from various disciplines, freemasons and the general public. The conference language is English. “http://www.edges.fi/” October 9-11, 2012 Masonic Library & Museum Association Annual Meeting Stillwater, Minnesota http://www.masoniclibraries.org/ February 17-19, 2013 2013 Conference of Grand Masters of Masons in North America Hyatt Crown Center Hotel, Kansas City, MO

Please send notices of your event to Jay Hochberg at articles@themasonicsociety.com

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Masonic News It has been announced that W.Bro. Antony D.G. Harvey is to be the Prestonian Lecturer for 2012. The title of his lecture will be “Freemasonry & Scouting: two parallel organisations?”. The Lectureship is a memorial to William Preston (17421818) the foremost Masonic educator of his age, who left a legacy to United Grand Lodge of England to perpetuate his system of ritual lectures.

Naperville, Illinois has dedicated a portion of its downtown area to what it calls its Century Walk, with dozens of public murals depicting Naperville’s history. The 40th mural in Naperville was sponsored by Euclid Lodge 65 in partnership with Century Walk. “Faith, Hope and Charity” by Marianne Lisson-Kuhn was unveiled in September 2011.

The Grand Lodge of Kentucky F&AM recognized the Most Worshipful Prince Hall Grand Lodge of Kentucky F&AM in October 2011. No visitation privileges were granted at this time. They are recognized as a sovereign jurisdiction only. The Prince Hall Grand Lodge asked for recognition without visitation at this time. This leaves Alabama, Arkansas, Florida, Georgia, Louisiana, Mississippi, South Carolina, Tennessee and West Virginia as the last nine remaining mainstream grand lodges that do not recognize their Prince Hall counterparts.

The Grand Master of Michigan, MW Frederick E. Kaiser, Jr., has withdrawn official recognition of the Shrine there, and it has been declared clandestine and illegal. Michigan Masons may not attend tyled Shrine meetings in that state. The problem stems from a Mason who was expelled by the Grand Master in July allegedly for pleading guilty to a crime punishable by incarceration of one or more years, and per Michigan’s Masonic rules. Unfortunately, the Elf Khurafeh Shrine and the Imperial Shrine (Shriners International) in Tampa didn’t agree and kept the suspended Mason as a full member of the Shrine. A slight complication: he’s the current Potentate. He had pled guilty to possessing and operating gambling devices, and probably won’t be sentenced until February. However, since he did plead guilty, the GM expelled him. The Shrine has not. Hence the GM’s actions. 8 • WINTER 2011/2012

For more information about the Prestonian Lecture for 2012 see http://www.prestonian2012.org.uk/ “Edges of Freemasonry – Western Esotericism and the Enlightenment” is a two-day conference and an international and academic event organized by the University of Tampere School of Social Sciences and Humanities in association with The Research Lodge Minerva No.27 of the Grand Lodge of F. & A. M. of Finland. Edges of Freemasonry – Western Esotericism and the Enlightenment aims to investigate exceptional but prominent new currents in human sciences. The conference focuses on modern Freemasonry as a cultural and historically constituted phenomenon but also seeks to create a dialogue with wider contexts like the Enlightenment and especially the history of western esotericism, which has increasingly attracted the attention of academic research. On this basis the conference organizers are hoping to establish a multi-disclipinary and discursive environment to study western cultural and intellectual life from standpoints hitherto somewhat neglected by scholarship. The conference is open to scholars, researchers and post-graduate students from various disciplines as well as members of Masonic lodges and the general public. The conference will take place at the University of Tampere on 7–8 September 2012. The conference language is English. The call for papers as well as registration for the conference

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Masonic News will open on 30th June 2011. For more information, see the Conference website at http://www.edges.fi/

RIP to Brother Smokin’ Joe Frazier, member of M.B. Taylor Lodge No. 141 in Hammonton, New Jersey. He joined in a one day class on March 28, 2009. Brother Frazier was an Olympic and Undisputed World Heavyweight boxing champion, whose professional career lasted from 1965 to 1976, with a one-fight comeback in 1981. The International Boxing Research Organization rated Frazier among the ten greatest heavyweights of all time. He was an inductee of both the International Boxing Hall of Fame and the World Boxing Hall of Fame. He passed to the Celestial Lodge November 7th, 2011, after an unsuccessful bout with liver cancer.

the lounge or a round of billiards in the game room. A buffet dinner will be served starting at 6:30 pm, with the Stated Meeting to open at 7:30 pm. Due to scheduling issues, the date of the Symposium on American Freemasonry and Fraternalism at the National Heritage Museum has changed – it will take place on April 28, 2012 (formerly scheduled for April 7th). New York’s Past Grand Master Neal Bidnick has been suspended for a year after a Masonic trial. According to the letter circulated by the Grand Lodge of New York, he was suspended for marching in a parade after being expressly forbidden to appear in public Masonic ceremonies by an edict issued last summer by current GM Vincent Libone.

Ill. C. Fred Kleinknecht, 33°, Past Sovereign Grand Commander of the Scottish Rite Southern Jurisdiction, passed away December 1st, 2011 at the age of 87. From the Supreme Council’s website:

A registered student organization, The Freemasons of UNL, has formed on the campus of the University of NebraskaLincoln. Membership in the RSO will not be limited to Freemasons. It will be open to any student who is interested in learning more about the Masons, their history, the appendant bodies, and, if so motivated, joining the larger Fraternity.

The Scottish Rite Valley of Chicago will hold its Inaugural Meeting in its newly constructed headquarters on January 19, 2012, with a special appearance by author S. Brent Morris. The building will open at 6:00 pm, just in time for members to explore the various spaces such as the library, museum and the Masonic Lodge room, as well as to enjoy a beverage in

“In 1949, he began his Masonic journey in Maryland’s Silver Spring Lodge No. 215. He joined the Scottish Rite in Baltimore in 1950, received the rank and decoration of a Knight Commander of the Court of Honour in 1955, and was coroneted an Inspector General Honorary of the Thirty-third Degree in 1959. He was also a member of Mt. Pleasant Chapter No. 13, R.A.M., King David Council No. 19, R.&S.M., St. Elmo Commandery No. 12, K.T., Boumi Shriners, the National Sojourners, and many, many other Masonic organizations. . . By 1966, the then current Grand Commander, Luther A. Smith, placed Fred in positions of increasing responsibility, leading to his appointment as Assistant to the Grand Commander on January 1, 1966, and Acting Grand Secretary General on January 1, 1967. The Supreme Council endorsed Bro. Smith’s confidence and elected Fred Grand Secretary General WINTER 2011/2012 • 9

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Masonic News and S.G.I.G. at-large on September 28, 1967. He served in this position for nineteen years until the Supreme Council elected him Sovereign Grand Commander on October 23, 1985.” RIP

The Grand Lodge of Ohio has just announced the formation of Freemason University, an online learning program designed to promote ritual appreciation, lodge management and lodge leadership, using video, audio and written material. The website is still being developed with material (have a look at the Leadership area). Check back regularly for more information at http://freemasonuniversity.com.

Members of the Black Watch Masonic Degree Team from Scotland will be in Cincinnati for two weeks and will enjoy a variety of social and fraternal programs while they’re here. Best of all, they will provide two exemplifications of the Scottish Master Mason degree. The first Scottish Master Mason degree will be exemplified in Portsmouth, Ohio on April 14, 2012. The second will take place at the Cincinnati Masonic Center on April 20, 2012 and will feature a special dinner. You do not need to be a Scottish Rite Mason to purchase tickets to the two Scottish Master Mason degree events. All Master Masons in good standing may buy tickets to either or both degree presentations. Go to http://www.32masons.com for more information or to buy tickets online.

The 47th Annual Masonic Spring Workshop will be held again at the beautiful Delta Lodge at Kananaskis, Alberta, Canada, April 20-22, 2012. This year’s theme is “Our Future Through Our Past,” and the keynote speaker is Robert L.D. Cooper, Curator and Librarian of the Grand Lodge of Scotland and author of several books including Cracking the Freemason’s Code and The Rosslyn Hoax. Also speaking will be Andrew Hammer, author of Observing The Craft. This is truly an outstanding event, and well worth making the trip. For registration and more information, visit the website at http://www.masonicspringworkshop.ab.ca/.

On December 8th, the Grand Master of Arkansas, Myles A. Oliver, issued an edict withdrawing recognition of the 10 • WINTER 2011/2012

Shrine, in a matter unrelated to the Michigan situation. A Mason holding dual membership in Iowa, was expelled for un-Masonic conduct in Arkansas. The Brother in question was also serving as Potentate of Scimitar Shrine Temple in Arkansas. He requested a stay from the Imperial Potentate of the Shrine, which was granted, superceding the Grand Lodge’s expulsion. As a result, the Grand Master issued an order preventing all Arkansas Masons from participating in all Shrine activities.

At least thirty grand lodges from around the world, including two U.S. GLs have suspended or modified their recognition of the grande loge Nationale Française over the ongoing internal strife surrounding Grand Master François Stifani. The court appointed trustee continues to press for a new vote and an audit of all financial records. Meanwhile, an ad hoc group of suspended lodges (more than 600 so far) is forming a new grand lodge, in the event that the current GLNF troubles cannot be solved successfully.

Young County Lodge No. 485 in Graham, Texas has received a $20,000 matching grant for lodge improvements from a local philanthropy. So how did the lodge manage to convince the board of the Bertha Foundation to make that kind of commitment to the Freemasons? By showing how they had been a part of the local community since its very beginnings. And with a personal connection to the Fund’s namesake. From the Grand Lodge of Texas website: “The importance of the Masonic presence is an obvious one when one looks at what Graham is today. It is diverse in all its parts. There are many churches, of many faiths, as well as an economy that includes work in agriculture, oil and gas, government, as well as investment and finance. It is the county seat and the hub of Young County. How can so many parts ever stand as one and grow strong? Because of Masonry, and its moral doctrines and teachings, is how this happened. YCL485 was instrumental in building the character of both men and community. Where else could men meet and share common ideas and not dwell on their differences? Where else but the lodge could men of varied religious and economic backgrounds share their vision of what kind of future they could build… together?”

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he scene amidst which C

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RITUAL

Ecclesiastes: An Interpretation by Tavit Smith

e are told that Freemasonry is a philosophic system comprised of allegory and symbolism; the three degrees, Entered Apprentice, Fellow Craft, and Master Mason, reflecting the stages of our birth, life and eventual demise and rebirth. Our beautiful ceremonies are filled with philosophic truths and are times to quietly reflect upon our own lives and our responsibilities to ourselves and to others. Much of our quiet and dignified ceremonies are hidden in allegory. The use of allegory to hide meaning from the unqualified or undeserving goes back well into ancient times. By veiling spiritual truths in poetry or symbols, man has found that some of the highest truths could be

As it is written: Verse 1: “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; Verse 2: While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: Verse 3: In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that

ne of the most beautiful allegorical illustrations of our life journey is familiar to all of our brethren and is taken from the 12th chapter from Ecclesiastes.

placed out in the open to become part of history, while protecting there hidden meanings from people who would denigrate or ridicule things that they were not ready to understand. As the Freemason candidate circumambulates the lodge – making the same allegorical journey as the sun, moon, and stars-- marking the passage of time, we are allegorically reminded of our own journey through life – marking time, and passing from one stage to another. One of the most beautiful allegorical illustrations of our life journey is familiar to all of our brethren and is taken from the 12th chapter from Ecclesiastes. This beautiful and allegorical poem is said to be written by King Solomon himself and depicts the last stages of our journey here on earth. It is a stark and hauntingly realistic account of our passage through the stages of old age.

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look out of the windows be darkened. Verse 4: And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; Verse 5: Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets: Verse 6: Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. Verse 7: Then shall the dust return to the earth as it

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was: and the spirit shall return unto God who gave it.” A favorite quote of mine is from a spiritual writer, Brian Swimme, and it encompasses both the mystery of life and its inherent beauty and love. As you read this, remember This poem from Ecclesiastes is powerful and memorable verse 7 from the 12th chapter of Ecclesiastes: “Then shall as it is, but is there a deeper hidden meaning to it? Many the dust return to the earth as it was.” believe that there is, and once known, the verses carry an indelible message to all that hear it. There are several “You have molten rock, interpretations, but most are similar to what follows. And then, all by itself, it transforms into a human mother caring for her child. Verses 1 and 2 admonish us to recognize and know the G.A.O.T.U. while we are still young, before we age and lose That’s a rather astounding transformation. our joy of living – while our thoughts are clear and sound. Of course, it takes four billion years. Verse 3 (reread) begins the depiction of our journey into old age with references to our youthful posture now bowing You’ve got silica, you’ve got magnesium. in age, and our teeth (grinders) and eyesight (windows) You’ve got all the elements of rock, failing. And it becomes translucent blue eyes and beautiful brown hair Verse 4 continues with mans’ aging by reflecting upon And this deep sense of love and concern and even the loss of his hearing and the changes which occur in the sacrifice for a child.” timber of an elder’s voice. (From Brian Swimme) Verse 5 refers to the unsteadiness and loss of balance to which we will eventually succumb. The reference to the Almond tree, which blossoms white, is thought to be I hope that you take from this essay how sacred and a reference to the graying of the hair. The reference to the mysterious life is, and how reverently each day that we grasshopper is thought to be symbolic of mans struggles have been given should be treated. As Freemasons, we are to overcome diversity – now more of a burden than it was reminded in symbol and allegory that life is precious, and when he was youthful. “Man goeth to his long home” is a that we are continually on a journey to the East, to Light, thinly veiled allegory not needing interpretation. back to the G.A.O.T.U. Verse 6 depicts the final stages when our minds and thoughts are affected. The “silver chord” being our spinal Tavit Smith is a member of Boynton Lodge No. 236 in column, the “golden bowl” being our minds, the “pitcher” Boynton Beach, Florida. being our heart, and the “wheel broken at the cistern” being our ability to control our bladders. This allegorical journey into old age, this admonition to know the G.A.O.T.U. now while we still have time, is harsh and cold – but it is an admonition that, to my eyes, is filled with compassion and love. This journey into old age is not a solitary journey; it is a journey which we must all take; a journey made necessary simply because we have been given life. It is an admonition that life is precious and we must not wait to know the G.A. Verse 7, the final verse, holds the most mystery. It says that all of us sitting here in this lodge came from the soil of this earth – “out of dust” – and that we shall return to it, and that our spirits shall return from whence they came. WINTER 2011/2012• 13

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SYMBOLISM

The Beehive and Its Appearance on the Official Banner of the Gran Logia de Cuba, A.L. y A.M. by James W. Hogg, FMS

s reported in the Summer 2010 issue of The Journal of the Masonic Society, the officers of Tropical Lodge No. 56, F&AM of Fort Myers, Florida, traveled to Cuba to perform the humanitarian act of providing baseball and soccer equipment for one of the children’s oncology hospitals on the island. While there, a ceremony also took place, “twinning” our Lodge with Soles de Marti Lodge in Havana, the first time in Tropical’s history that it officially and formally opened on foreign soil on the Master Mason Degree. We learned a lot about Cuban Freemasonry. With the exception of just three Craft Lodges on the island, all Lodges chartered and working under the Gran Logia de Cuba, A.L. y A.M. conduct their work and confer the three symbolic degrees using Scottish Rite ritual. It is not a pure form of Scottish Rite, as found in France, but a slightly different form which has evolved in Cuba over time. In every Lodge chartered by the Grand Lodge of Cuba, one will find the official banner of the Grand Lodge in the southeast of the lodge room. It is green with a yellow beehive in the center, surrounded by a circle of seven yellow bees. The significance of this banner, from both the symbolic degrees and the Scottish Rite points of view, is most interesting. Albert Pike writes the following in his Morals and Dogma: “A Masonic Lodge should resemble a beehive, in which all the members work together with ardor for the common good.” Indeed! To begin this discussion, let us extract from a monitorial portion of the Master Mason Degree the lecture material as it applies to the Beehive. “The Beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven, to the lowest reptile of the dust. It teaches us, that as we came into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down contented while our fellow creatures around us are in want, when it is in our power to relieve them without inconvenience to ourselves. “When we take a survey of nature, we view man, 14 • WINTER 2011/2012

in his infancy, more helpless and indigent than the brute creation: he lies languishing for days, months, and years, totally incapable of providing sustenance for himself, of guarding against the attack of the wild beasts of the field, or sheltering himself from the inclemencies of the weather. It might have pleased the great Creator of heaven and earth, to have made man independent of all beings: but, as dependence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, as they thereby enjoy better opportunities of fulfilling the duties of reciprocal love and friendship. Thus was man formed for social and active life, the noblest part of the work of God; and he that will so demean himself, as not to be endeavoring to add to the common stock of knowledge and understanding, may be deemed a drone in the hive of nature, a useless member of society, and unworthy of our protection as Masons.” [Emphasis in original]1 It could be said that the Beehive is a mini-temple; a microcosm, if you will, similar to that of a business corporation or working community of today. Every worker and participant has his own special function, contributing to the betterment of the whole. We call that industriousness.

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Everyone pulls his own weight and fulfills his responsibility to the hive, which in turn then provides for his sustenance. Each participant is dependent on the other participants in fulfilling his duties to himself, the other participants, and also for reciprocal love and friendship. This would be the obvious symbolism of the Beehive.

Certainly, geometry plays an important part in the construction of the hive, wherein the comb of the hive is produced with a geometric perfection. It is amazing that the construction of the hive out of a fragile material in a geometrical fashion actually makes the hive physically stronger.

The Beehive represents industry – that of bees working together as a mass toward one universal common goal. The six-sided cells in the honeycomb represent the construction of something solid and strong with a weak building material. This is also a symbol of perfection.2

As we have learned from the writings of Albert Pike, degrees of the Scottish Rite have political meanings as well, and the Eighth Degree is no exception. Here, we find the completion of the Temple represents in society a political system of beliefs based on freedom, democracy and justice, as well as the equilibrium of labor and capital. Keeping these in their proper proportions ensures a genuine republic. Such a republic is made of educated and enlightened citizens who believe in “the universal will of the people to be governed by the common good” with a constitution, judicial system, and laws following a democratic path. This is what Albert Pike meant when he wrote in Morals and Dogma, “A Masonic Lodge should resemble a beehive, in which all the members work together with ardor for the common good.”

However, the symbolism of the Beehive goes deeper than that, as it is applied to the Eighth Degree of the Scottish Rite of Freemasonry. The second color belonging to this degree, green, has a special signification as it applies to the degree. It represents renewal, as in the sprouting of the buds on trees and plants at the beginning of the spring season. This rebirth has a special significance as it pertains to the hive. Bees pollinate the flowers during the blooming season of plants and trees, allowing for the renewal of the life cycle of plants and trees. The bees fertilize the flowers, which in turn become seeds and fall to the ground, then germinating into newborn plants, thereby renewing the cycle of life. Green also symbolizes immortality, as expressed in the acacia placed at the head of the fallen Master’s temporary grave. Here, so long as the cycle of nature continues – pollination to seed to germination of the seedling to the growth into a mature plant – the continuation of life is the result. Not surprisingly, the circle plays an important part in the symbolism of this degree as well. In this degree, one will find in the East a circle within an equilateral triangle. This circle symbolizes the infinity of Deity, just as the circle has no beginning or end. This is the perfect representation of the eternal renewal of nature’s bounty on a continuous basis – an unbroken and continuous circle of nature, so to speak. The other colors of the degree are explained as follows: White symbolizes purity, the prevalence of the spirit over the flesh, and integrity. Red represents fervency and zeal, as well as the glowing fire of ardor. What about the product the bees produce in the hive? Bees produce honey. Is that not the equivalent of gold, or the elixir symbolizing purity, sustenance and, from the standpoint of a businessman, wealth? The color of honey is golden and it is one of the few organic products that will not spoil when not refrigerated. This fact alone, in the production of foodstuffs, symbolizes natural perfection.

However, in closing, an interesting contrast in Pike’s writing and attitude concerning the Beehive should be noted. He also writes of the Beehive in another book, stating that “the trite explanation given of it does not even merit a passing word.”3 However, he goes on to explain the Beehive as follows: “The adherents of the Stuarts, in England and on the Continent, after Charles the First was executed, resorted to Masonry as a means of organization and communication. The Pretender’s son, as he was afterwards popularly called, still exercised high Masonic powers, as the lineal inheritor of Masonic Sovereignty, and there is still extant a brief Constitution of a Chapter of Rose Croix at Arras, in France, granted by him, the unfortunate Charles Edward Stuart. Before the Restoration, the Loyalists were especially active through their secret organization, and the Masonic legend was used by them as a parable or allegory, the interpretation of which was the execution of Charles I., brought about by a rebel parliament and army, and Scottish Presbyterian treachery. Since then, English Masonry, organized at the death of Queen Anne, has always inculcated submission and obedience to the powers of the State, whatever they might be. Thus denaturalized, it adopted the beehive as one of its emblems, because it represents a Commonwealth, or a people governed by a King, or the Constitution of the British Government. [Emphasis in original]4 WINTER 2011/2012 • 15

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This commentary found in Porch and the Middle Chamber: Book of the Lodge is consistent with Pike attributing a political meaning to most of the symbols found within the Scottish Rite Degrees. James W. Hogg is a Past Master of Fort Myers Beach Lodge No. 362 and is a Past District Deputy Grand Master of the 29th Masonic District in Florida. He also is a member of two other symbolic Lodges in England and Ireland. He is a 32° Scottish Rite Mason in the Valleys of Lake Worth, Florida and of Guthrie, Oklahoma; an Honorary Past Venerable Master of Guthrie Lodge of Perfection; and an Honorary Past Wise Master of Guthrie Chapter of Rose Croix. He also holds the Knight York Cross of Honor and Red Cross of Constantine in the York Rite, having also served as District Deputy Grand Commander in 2008, and currently serves as District Deputy Grand High Priest in District 2 of Florida. He is also a Past Sovereign Master in the Allied Masonic Degrees, a Past Excellent Chief of his Council of Knight Masons, a life member of the Philalethes Society, and a Fellow and Member of the Board of Directors of The Masonic Society.

(Endnotes) 1 Jeremy L. Cross, The Masonic Text-Book: Containing the Degrees of Entered Apprentice, Fellow Craft, Master Mason, Mark Master, Past Master, Most Excellent Master; Royal Arch, Royal & Select Master; Orders of Knight of the Red Cross, Knight Templars, and the Knights of Malta. (New York; A. S. Barnes & Co., 1855) pp. 89-90. Also note: Interestingly, when comparing the above with the monitorial lecture contained within the Florida Masonic Monitor from the Grand Lodge, F. & A. M. of Florida currently in use today, the only changes are the addition of one word and the rearrangement of some of the punctuation. 2 Allen E. Roberts. The Craft and its Symbols. (Richmond: Macoy Publishing and Masonic Supply Co., Inc., 1974), p. 73. 3 Albert Pike. Porch and the Middle Chamber: BOOK OF THE LODGE. (New York: Macoy, 1872), p. 330. Note: this work was re-published as an undated paperback reproduction by Kessenger Publishing and is commercially available, although the quality of the printing is poor. The Kessinger work includes 67 pages immediately before Pike’s 16 • WINTER 2011/2012

work titled “The Porch and Middle Chamber — Book of the Lodge, Secret Work.” 4 Ibid, pp 330, 331.

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CULTURE

The Making of a Museum by James R. Dillman

he official unveiling of the Masonic Library and Museum of Indiana (MLMI) on January 14 marked a triumphant return to its original home in Indiana Freemasons’ Hall, the downtown Indianapolis home of the Grand Lodge of Indiana since 1909. After languishing in obscurity in a decaying building on the grounds of the Indiana Masonic Home in Franklin for the last few decades, the MLMI’s re-opening was a much anticipated event that left a very favorable impression on several hundred visitors who had traveled to Indianapolis for the annual Grand Lodge Founders’ Day celebration. The MLMI was originally located in a former coat-check room located on the ground floor of Indiana Freemasons’ Hall. The Grand Lodge of Indiana’s need for additional storage space coupled with the MLMI’s ever-growing collection of artifacts and books resulted in it being moved to Franklin in 1989. Members of the Grand Lodge Library and Museum Board of Directors along with a cadre of volunteers worked sporadically over the course of several years to purchase display cases and bookshelves, organize exhibits, and catalog the book collection. Unfortunately, a ruptured steam pipe left many items in the collection either in ruins or severely damaged. The task of

restoring the MLMI to a condition suitable for visitors was obviously monumental and only occasional efforts toward that end were generated for several years. Fast forward to Spring, 2009 when the MLMI Board of Directors, the Indianapolis Masonic Temple Association, and the Grand Lodge of Indiana jointly determined that the library and museum should be returned to Indiana Freemasons’ Hall and situated in a former social room on the fifth floor. The sixth floor was to be devoted to storage of non-displayed artifacts and library archives. Painting and electrical work were completed and shortly afterward the entire library and museum collection, bookshelves, and display cases were delivered to Indiana Freemasons’ Hall in a moving van. The collection was loosely organized in approximately 1100 cardboard boxes that filled around one-third of the 2500 square-foot room. The long and painstaking process of unpacking and organizing the collection then began. Every box had to be opened and its contents thoroughly examined. What might have appeared to be a box full of old dime store novels would often turn out to have some hidden treasure deep within. Dozens of boxes of annual proceedings of the Grand Lodge of WINTER 2011/2012 • 17

THE JOURNAL OF THE MASONIC SOCIETY Enter Grand Master of Indiana Greg Walbridge, who was dismayed and frustrated with the snail-like progress, As Grand Masters are wont to do, he made a decisive move. It was his desire to see the MLMI open by the next Founders’ Day on January 14, 2012 and he knew exactly the right person to call upon to make it happen. Past Grand Master of Indiana Mike Brumback had recently retired, enjoyed universal respect across the state, and had a well-deserved reputation as someone who could get things done. He was also no stranger to museums, having recently completed a term as President of the George Washington Masonic National Memorial Association. GM Walbridge asked Mike to take charge of the library and museum and have it open by Founders’ Day. Mike accepted the challenge and never looked back. Mike began by visiting several Indianapolis museums, conversing with curators, preservationists, and display Indiana, appendant bodies, and other jurisdictions had to be professionals along the way. He quickly concluded that more organized. Boxes full of copies of the Indiana Freemason, the expertise than he had at hand was necessary to get this project quarterly magazine published by the Grand Lodge of Indiana, on the fast track. Procuring that expertise on a limited budget needed to be pared down to a couple of complete sets. Masonic proved to be the next hurdle. Mike turned to the Museum monitors, rituals, ceremonies, papers, and publications were Studies Department at Indiana University-Purdue University taken upstairs to the archival area. Masonic books were placed Indianapolis (IUPUI) to see if they might be able to lend on the bookshelves and arranged according to category. There assistance. Mike explained the scope of the project and the were also piles of photographs, some framed and others not. budget constraints to Program Director Dr. Elizabeth KryderReid. Based on several discussions with Dr. Kryder-Reid, Mike Museum artifacts were spread out on long banquet tables recommended to the MLMI Board of Directors that two with the larger items lined up along the walls. In addition graduate student-interns in the Museum Studies Department to the huge collection of jewels, aprons, gavels, hats, sets of be hired to work on the library and museum under the working tools, and old charters were Masonic trinkets of direction of Associate Professor Dr. Elee Wood. The board every stripe. Glasses, pens, coffee cups, key-chains, letter accepted the recommendation and welcomed two new team openers, wallets, ashtrays, and many other baubles bearing the members, Emily Lytle-Painter, a design and display specialist, Masonic emblem filled an entire table. Programs, placemats, and Kate Massman, whose studies focused on cataloging and napkins, invitations, and other items printed to commemorate preservation. a cornerstone laying, lodge rededication; officer installation, Grand Lodge event, etc. took up yet another table. Emily and Kate were introduced to the library and museum, such as it was, at an MLMI board meeting. They No small part of the MLMI collection consists of the arrived with a lot of questions and a healthy dose of enthusiasm library and many of the personal effects of Dwight L. Smith, for the task ahead of them. Undaunted by the current state of Past Grand Master and Grand Secretary of the Grand Lodge the museum and with almost no knowledge of Freemasonry, of Indiana from 1947 until 1979, which were donated by his the two interns assured the board that the January goal was family. PGM Smith was a noted Masonic writer and Masonic within reach. MLMI board member Chris Hodapp armed the historian with a national reputation, but his interests went far two interns with copies of his bestselling book Freemasons for beyond Freemasonry and included genealogy, Indiana history, Dummies and they said they would be back soon with a plan. literature, music, and religion. He was also a hoarder of the highest echelon and seems to have saved every scrap of paper It is no exaggeration to state that things began to happen he ever wrote on in addition to all correspondence, family histories, church records, maps, and newspaper and magazine articles. The process of unpacking and sorting the collection into some semblance of order took place over a period of about twenty-four months with MLMI board members and numerous volunteers toiling randomly on Sunday mornings. August of 2011 found the library and museum still nowhere near being ready for public viewing. Boxes of proceedings filled one corner of the room and boxes of the Indiana Freemason yet another. The museum artifacts were strewn across tables and propped up against the walls throughout the remainder of the room. Most of the display cases were outdated and some were in poor condition. At this pace, the opening of the MLMI appeared to be eons away. 18 • WINTER 2011/2012

THE JOURNAL OF THE MASONIC SOCIETY at supersonic speed when compared to how slowly the work on the library and museum had previously progressed. A new desktop computer and the appropriate cataloging software were purchased. With PGM Brumback’s assistance, Kate began separating museum artifacts that were potential display items from those that would definitely be archived. Emily worked primarily out of her residence on a design and display plan. In the meantime, MLMI board members and volunteers worked on organizing all of the proceedings, getting them on the bookshelves, and disposing of hundreds of extra copies. Hundreds of surplus copies of the Indiana Freemason were likewise tossed out. Most of the Dwight L. Smith collection was sent to the archives. Emily and Kate completed their preliminary assessments within a couple of weeks and presented a plan at another MLMI board meeting. Kate would continue to photograph, catalog, and store archival items. Photographs would all be scanned and ultimately downloaded onto a multi-media display with a large touch-screen monitor that would allow visitors to view their choice of photos. Emily’s plan would use the museum exhibits to tell the story of Freemasonry with a focus on the Grand Lodge of Indiana and to commemorate significant events in Indiana Masonic history. There would also be displays honoring famous Indiana Freemasons. The design would feature additional LED lighting to illuminate the exhibits, modern display cases, and additional painting to highlight wall displays. Old and rare rituals, monitors, and books would be displayed in the library section of the room. PGM Brumback then proposed a budget, which was adopted along with the plan submitted by the two interns. The museum rapidly began to take shape in the weeks and months to come. Final decisions were made on which items would be displayed and those remaining were archived. Fourteen new display cases were ordered and several of the old cases were sold or disposed of. In mid-November, the painting was completed. The room was emptied while the hardwood floor was refinished. The LED lighting was installed. The new cases arrived in mid-December and were put in place. With just a few weeks remaining before the opening, the goal was now in sight. The last two weeks saw the plan come to full fruition. The items chosen for exhibition were cleaned and arranged in the display cases. The new lights were aimed onto the cases creating a very nice effect. PGM Brumback and Chris Hodapp finished the last few written descriptions of the museum artifacts chosen for display and these were sent off to the printer. New carpet was installed in the two anterooms located outside of the lodge rooms on either side of the fifth floor lobby. In the final three days preceding Founders’ Day the printed descriptions arrived and were put in place. The marble floor in the lobby was professionally cleaned and polished. Three newly reupholstered benches were delivered and used to form a small sitting area in the museum. The final finishing touches and some last minute cleaning and dusting were completed on Friday afternoon mere hours ahead of the official opening on Saturday. Visitors to the brand new facility began strolling through early Saturday morning prior to the Founders’ Day gathering

in the Indianapolis Scottish Rite Cathedral located just across the street from Indiana Freemasons’ Hall. A steady stream of brethren meandered about the room throughout the morning hours, most of them taking time to look closely at every display. Many of the guests took time to peruse the library collection as well. Emily and Kate welcomed several family members, friends, and classmates who had come to offer congratulations and see the fruits of their labor. A good crowd began to form after lunch and when it came time for the 2:00 P.M. ribbon cutting, there were approximately seventy-five people present for the ceremony. PGM Brumback offered a few remarks and thanked all of those who had labored on the project. He also made a presentation to the interns, Emily and Kate. Grand Master Walbridge then stepped forward to cut the ribbon. He closed the ceremony with a few brief remarks appropriate for the occasion. Visitors continued to come and go for a couple of more hours. The response to the new library and museum was unanimously positive and reflective of the effort put forth to make it one that every Indiana Freemason could point to with pride. PGM Mike Brumback did a masterful job of overseeing this project. To no one’s surprise, he demonstrated great leadership and organizational skills throughout. He devoted hundreds of hours of his time to the museum and was always willing to get his hands dirty when the situation called for it. MLMI board members and volunteers did much of the heavy lifting, both literally and figuratively, and were instrumental in making sure deadlines were met. The real stars of this show were the two interns, Emily and Kate. These two young ladies are wise beyond their years and left everyone with the impression that they were experienced professionals rather than students still learning their craft. They were quick studies and soon demonstrated a grasp of the fundamentals of Freemasonry, which aided them in developing a theme for the museum. Their instructor, Dr. Elee Wood, made several visits to the museum, lending valuable guidance to both her students and PGM Brumback. Emily and Kate have moved on and a new intern has taken over the cataloging of museum artifacts. The new relationships with the Museum Studies and Library Science departments at IUPUI are clearly a tremendous boon to the MLMI, as there remains a tremendous amount of work to be completed. The cataloging of both the museum and library collections will likely take several years to complete. In the meantime, the Grand Lodge of Indiana has a beautiful new museum that effectively communicates the history of Indiana Freemasonry. Much of the library collection is now accessible to brethren and members of the academic community engaged in Masonic research. The Masonic Library and Museum of Indiana offers a new opportunity for visitors both within and without the fraternity to enrich their minds in Masonic knowledge in either of two ways- through the study of the written word or with a glimpse at a snapshot of our past.

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RITUAL

Spatial Symbolism, Ceremonial Dance and Masonic Ritual by Kelly Ranasinghe

, he anthropology of dance teaches us that movement is an expressive art and, alongside art and music, is a rich medium for nonverbal political and social communication. Ancillary to this concept is the notion of movement through space, and the creation, use and destruction of real and symbolic areas which serve a ritual purpose. This concept is not new. A well developed theory in this vein is the notion of sacred space, which has engendered informative discussions in a variety of academic areas, as well as compelling discussions about the function of sacred space in Masonic ritual itself. When these parallels between spatial symbolism and Masonic ritual are coupled with a discussion of ceremonial dance and movement, the similarities and comparisons are intriguing to the scholar of Masonic lore. 1

Masonic ritual, like dance, is an expressive art which both narrates and captures social and political messages. Like dance, Masonic ritual is a type of performance art which is intended to be seen by others not directly taking part in the ritual itself. Both ritual and dance deal with movement of the body and the perception of that movement from the position of the dancer\candidate, the audience, and the space itself, symbolizing the presence of a deity. A key facet in ritual (and in Freemasonry in general), is the consciousness of the presence of a deity. However the similarities between ceremonial dance and ritual do not end at structural impression. Multiple parallels exist between ritual dance, and the ritual of Masonry. Both Masonic ritual and most forms of dance are concerned with the notion of one’s identity in relation to others. Certainly Masonic ritual is deeply connected with the identities of the people performing the ritual. Indeed, opening the lodge on the third degree begins with a reiteration of the identities of the major participants. This is not dissimilar to indigenous and folk dances, which, as noted by Walkowitz in his study on folk dancing are also concerned with identity; “…people dissemble when they speak; they perform identity when they dance.”2 The similarities between dance during the colonial period and Masonic ritual can be a fruitful point of inquiry. Scholars note that “In some colonized societies, 20 • WINTER 2011/2012

imitations of European dances became a means of upward mobility, much as the speaking of European languages and the wearing of European dress could become markers of prestige and status.” Masonic ritual, specifically the traditions of the Scottish Rite, also functioned as a internal society which granted lay members ‘titles of nobility’ which both paralleled and transcended the existing English social order. Consider also indigenous dance during the colonial period. Indigenous dances were mechanisms of preserving cultural identity, both of the colonizers and the colonized. This social preservation of values, mores and traditions through dance is an important corollary to Masonic ritual, which also is a medium for passing moral traditions through ritual allegory. Additionally, the importance of cultural preservation was not divested from the political message of many indigenous dances. Like these dances, Masonry has not been without controversy revolving around its fundamental message of equality. Scholars note that “The suppression, prohibition and regulation of indigenous dances under colonial rule is an index of the significance of dance as a site of considerable political and moral anxiety.”3 Masonic ritual, like indigenous dances during the colonial period, was pilloried by conventional authorities for its political overtones, and egalitarian message. Yet even while controversy is part and parcel of Masonic ritual and indigenous dance, traditional dances provides comfort to a culture in the sense that their tradition is being maintained. Likewise, scholars have noted that Masonic ritual throughout the colonial period, “gave Britons who moved in the empire a sense of connection to home and helped keep their memories of Old England, Ireland or Scotland alive.”4 Spatial Symbolism: The notion of space symbolism in Masonic ritual has interesting similarities to ceremonial dance. Space in terms of ritual is very important, for the mere performance of a ceremony may create a sacred space, an area for worship, veneration or the transformation of the performer. As Reed notes “Interpreting movement, however, also requires a sensitivity to cultural space.”5 As in an understanding of ceremonial dance, spatial dynamics play a major part in the understanding of blue lodge ritual. The initial ceremonies

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of the three degrees captures the internalization of the outer into the inner, culminating in movement which is not merely two-dimensional, but has three-dimensional components mimicking descent and ascent6, a practice which generally symbolizes the veneration of substance.7 Indeed, the entire ceremonies of blue lodge masonry reflect a movement from one space into another, signifying at once an ascent (from the lower ground outside the temple up the steps into the Sanctum Sanctorum), an internalization (from the outside of the temple into the inner chambers), and a social transformation of the traveler (from the laity to the penitent). Change is at the core of Masonic ritual, and ritual dance utilizes movement from one type of space to another as a method of symbolizing change. For instance, consider the Dance of the Curpites, a traditional ritual dance performed by male youth in the Tarascan mountains in Michohoacan.8 In this ritual, young costumed male dancers called ‘curpites’

The performer may also be attempting a direct experience of the divine through the dance, or mimicking divine experience for the benefit of others. What is uncontestable is that Masonic ritual inculcates aspects of the divine in all three of the degree ceremonies, notably the third. It is not unsurprising then, that, for instance, when a young Indian dancer likens her ritual dance to a ‘temple,’ and that her ritual dance functioned as a ‘temple’,11 the parallel of Masonic ritual physically mimicking the entry of an initiate into a spiritual temple, and the creation of an internal spiritual temple is evident. Finally, both ritual and dance can interpret, through bodily expression and the use of physical space, society itself. As described by one author commenting on the social uses of buildings, “…like domestic space, music and dance events can be used to order social life and give it meaning.”12 To that end, both ritual dance and Masonic ritual generally have a dualist 1approach to society.

hange is at the core of Masonic ritual, and ritual dance utilizes movement from one type of space to another as a method of symbolizing change.

engage in dancing which plays on the courtship process of a young man addressing a young woman’s family. The ‘curpites’ are strangers, yet in the ceremony move from the outer courtyard into the inner portion of a dwelling, a typically familial area. As Bishop points out in her commentary on the Curpites, “To continue beyond the solar [outer courtyard] into the kitchen or into an interior room is to enter intimate space.”9 Likewise, the initiate in Masonic ritual traverses the space from the outside of the symbolic temple into the inner chamber, an intimate place of symbolic spiritual and social change. Ritualized dance may also have religious, as well as cultural components to it, which play into the use of space. Certain dance is designed to express, and in some circumstances create, a relationship between the dancer and the divine.10 This relationship between the ritual performer and the deity takes multifarious forms. The performer might be reiterating a religious tradition as a method of worship.

Masonic Ritual illustrates a fundamental social opposition by drawing a parallel between the conflict of virtue and impiety as illustrated by the ‘outer’ and the ‘inner’ portions of the candidate, the temple, and the physical space of the lodge room. Ritualized dance often accomplishes the same principle by drawing distinctions between the inner portion of man, characterized by insular movement, and the outer world, characterized by sweeping extroverted movement. Dualist and conflicting presences are prolific symbols in dance, and as mentioned above, these symbolic dualist illustrations often relate to a relationship between humanity and the divine, the fundamental concept in Masonic ritual. It should lastly be noted that at the inception of each ritual the degree candidate’s attention is drawn, physically and somewhat violently, to his inner physical being. He is confronted with a ‘sharp implement’ which points into and through him, into the very core of his physical self. This WINTER 2011/2012 • 21

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part of the ritual is designed to awaken the consciousness of the candidate. It can also be compared to an ‘awakening’ of physical or spiritual energy, a frequent element in ritual religious dance. Indeed, this moment in the ritual bears striking resemblance to the concept of kundalini or shakti, the Hindu concept of a ‘releasing of spiritual energy’ housed deep within the body, often accompanied by intense physical movement expressed through dance. Ritual and ceremony are a fundamental part of Masonry, and ironically, they are the least understood aspects of the craft from a non-Masonic perspective. This is unfortunate, for there are many parallels to ritual which exist in art. As noted by Armstrong in A Brief History of Myth, an allegorical myth which is ‘perused although it were a purely intellectual hypothesis […] becomes remote and incredible.”13 Thus, a discussion with Non-masons should be a discussion of what ritual is and does. This can begin with analogies to dance and spatial symbolism. Kelly Ranasinghe is a member of San Diego Lodge #35, and Imperial Lodge #390 in California.

(Endnotes) 1 Associate Faculty, Ashford University; Adjunct Faculty Kaplan University, Strayer University.

2 Daniel Walkowitz, The Cultural Turn and a New Social History: Folk Dance and the Renovation of Class in Social History, 39 Journal of Social History 781, 784 (2006). 3 Susan A. Reed, The Politics and Poetics of Dance, 27 Annual Review of Anthropology 503, 506 (1998). 4 Jessica Harland-Jacobs, “Hands Across the Sea”: The Masonic Network, British Imperialism and the North Atlantic World, 89 American Geographical Society 237, 244 (1999). 5 Susan A. Reed, “The Politics and Poetics of Dance”, 27 Annual Review of Anthropology 503, 523 (1998). 6 Burial and ‘raising’ are examples of three-dimensional movement through space. 7 The veneration of matter by humans is usually accomplished by a lifting or ascent over the sight-line of man. Flags are raised aloft, statutes are placed on pedestals, and in religious rituals sacred chalices are lifted above the 22 • WINTER 2011/2012

congregation by a similarly situated religious official. 8 Joyce M. Bishop, “Those who Gather In”: An indigenous Ritual Dance in the Context of Contemporary Mexican Transnationalism, 122 Journal of American Folklore 391 (2009) 9 Joyce M. Bishop, “Those who Gather In”: An indigenous Ritual Dance in the Context of Contemporary Mexican Transnationalism, 122 Journal of American Folklore 391, 398 (2009) 10 Harshita K. Mruthinti, “Dancing the Divine Female Diasporic Women’s Encounter With the Hindu Goddess through Indian Classical Dance,” 9 Journal of Asian American Studies 271, 288-89 (2006) 11 Harshita K. Mruthinti, “Dancing the Divine Female Diasporic Women’s Encounter With the Hindu Goddess through Indian Classical Dance,” 9 Journal of Asian American Studies 271, 288 (2006) 12 Rebecca Gearheart, “Ngoma Memories: How Ritual Music and Dance Shaped the Northern Kenya Coast,” 48 African Studies Review 21, 24 (2005). 13 Karen Armstrong, A Brief History of Myth, 22 (2005).

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LEGEND

Mythic Fratricide and the Hiramic Legend: A Girardian Interpretation by Rev. Christopher D. Rodkey, Ph. D

he legend of Hiram Abiff is that the legend’s namesake, the grand artificer of Solomon’s Temple, is killed by Jubela, Jubelo, and Jubelum. Pennsylvania’s ritual does not make mention of the three murderer’s ethnic or national backgrounds, but other jurisdictions’ rituals mention that the three are Hiram’s “brothers.” The cause of the murder is an extension of original sin—the fallenness of humanity—and I propose that new light could be gained by exegeting the legend as a re-cast myth of Cain and Abel by employing the ritual theory of postmodern philosopher René Girard. As such, the Hiramic legend places the brethren of the lodge as ritually reversing the myth of Cain and Abel. According to the Torah, Cain, jealous of God’s favor of his brother’s blood offerings, kills Abel, and is banished by God to the “land of Nod, east of Eden,” and, as a merciful act is punished by setting “a Mark upon Cain.”2 In the apocalyptic text, The Testament of Abraham, chapter 11, Abel is elevated to the station of judge in the afterlife: And Abraham said, My lord chief-captain, who is this most wondrous judge? and who are the angels that write down? and who is the angel like the sun, holding the balance? and who is the fiery angel holding the fire? The chief-captain said, “Seest thou, most holy Abraham, the terrible man sitting upon the throne? This is the son of the first created Adam, who is called Abel, whom the wicked Cain killed, and he sits thus to judge all creation, and examines righteous men and sinners.3

the soil who gives the fruits of his labor to God, whereas Abel is a shepherd who regularly sacrifices the first-born of his herds. One of the brothers kills the other, and the murderer is the one who does not have the violence-outlet of animal sacrifice at his disposal. To say that God accedes to Abel’s sacrificial offerings but rejects the offerings of Cain is simply another way of saying—from the viewpoint of the divinity—that Cain is a murderer, whereas his brother is not. A frequent motif in the Old Testament, as well as in Greek myth, is that of brothers at odds with one another. Their fatal penchant for violence can only be diverted by the intervention of a third party, the sacrificial victim or victims. Cain’s “jealousy” of his brother is only another term for his one characteristic trait: his lack of a sacrificial brother.6

As such, Abel is the archetypal martyr: the first human to die; the first to die from murder. In another earlier apocalyptic text, 1 Enoch, the angel Raphael identifies the spirit of Abel as an accusing spirit occupying a lofty place In other words, the Biblical account demonstrates that in heaven.4 Cain’s immediate drive to murder his brother arose from French philosopher and literary critic René Girard5 a basic human need to offer blood sacrifice, in addition to writes on the story of Cain and Abel as a myth of fraternal the instructions God gives Cain, which imply that Cain’s murder: insufficient crop sacrifices are connected to his own moral 7 The Bible offers us no background on the two and spiritual inadequacies. While “[w]e instinctively tend brothers except the bare fact that Cain is a tiller of to regard the fraternal relationship” between brothers “as WINTER 2011/2012 • 23

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an affectionate one,” Girard teaches, “the mythological, historical, and literary examples that spring to mind tell a different story.” Fraternal violence “implies the continued presence of a sacrificial crisis.” Finally, the very continuation of the myth in texts and ritual “itself is a form of violence.”8

a different religion. The Caananite religious mythology was regarded by the Jews as a rival religion, especially given the mention of Baal and Dagon in the Hebrew Bible as competing deities to the God of the Jews.11 One remarkable aspect of the story of the construction of Solomon’s temple is that the political arrangements between King Hiram The ritual re-casting of the Hiramic legend in the and King David,12 between two nearby cultures, manifest third degree perpetuates the myth and its violence. While themselves into a practical project with tremendous religious the three murders were probably not brothers by blood they significance. The prophet Amos even calls the two kings may been brothers by trade. This relationship elevates the “brothers” while condemning the people of Tyre.13 fraternal relationship in both the ritual and in the story from So the possibility of Hiram’s murderers—Jubela, stories of blood-brothers murdering each other to brothers of the same “mystic tie” enacting a ritual murder. The Jubelo, and Jubelum—being “brothers” could mean candidate’s cable-tow has fallen away from him before he literally, that they were brothers by blood, they were unknowingly becomes the surrogate Hiramic substitution; brothers by trade, or that they were brothers by extension the cable-tow’s disappearance is symbolic of the falling away of the brotherhood between their kings. Could it be that of the umbilical cord, indicative of a loss of innocence and these names were created by those who developed the third maturity but also emphasizing the new fraternal relationships degree ritual a means of identifying the criminals as Jews, since the three could be forged by the brethren identified as the “three of the Mother Lodge. Ju’s”? We should also be * * * mindful that this is not a dissimilar discourse to According to the the connection between Hebrew Bible, the Masonic ritual and Hiram known to the Jack the Ripper Freemasons as “Hiram murders, where the Abiff” is appointed Ripper offered a cryptic by another character message about the named Hiram, the King “Juwes.”14 of Tyre, as a master ADVERTISEMENT craftsman to oversee the construction of Solomon’s Temple in 1 Kings Jerusalem.9 7 offers some more insight: Hiram was from Tyre and “was the son of a widow of the tribe of Naphtali” whose father was also a skilled worker.10

It is conceivable that the murderers resented the cultural hybridity of their master, Hiram, and perhaps saw Hiram’s position of power to be representative of a racial, religious, and linguistic pluralism relegated upon the people by the political arrangement of neighboring kings. Hiram was The identification of Hiram as a descendent from entrusted to a tremendous responsibility, and given a great Naphtali, a son of Jacob and Bilhah, who is identified as a deal of credit in the scriptures, for the craftsmanship of the “handmaid,” suggesting that she was likely of a mixed race. Temple, and afforded the opportunity to occupy sacred Aside from this, the Biblical designation of individuals spaces that would never have been open to anyone of as part of the Naphtali tribe is likely not meant to be Canaanite ancestry while being built. taken literally but instead is a literary way of “bringing in” As an extension of the myth of fraternal murder, individuals into the Israelite narrative. Regardless, Hiram Jubela, Jubelo, and Jubelum are protecting the ritual purity is identified as being of a mixed ethnic heritage, at least half of the temple by offering a ritual human sacrifice, even if Israelite and Canaanite. the sacrifice is motivated—like Cain’s murder of Abel— Those from Tyre were Canaanites, who were believed to have been ethnically related to the Israelites but practiced 24 • WINTER 2011/2012

by jealousy and envy. For the authors of the ritual, the murderer’s names would have clearly connected the murder

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of Hiram to the anti-Semitic discourse of Jesus being killed times of reconstruction. If anti-Semitism is intentionally by Jews. implied by the Hiramic legend of the Third Degree, and if this anti-Semitism is explicitly connected to an antiWhat if the murderers were not Jews but Canaanite Semitic interpretation of the death of Jesus, the Royal Arch “brothers” to Hiram? One possibility to interpret the degree ritually unravels this anti-Semitism to present a legend in this way is that they too committed fratricide, more unified sense of religion for the pluralistic milieu of and they unknowingly offered a blood offering to the God late medieval times and the Enlightenment: the end of the of the Jews, thereby initiating and underscoring the need Crusades, the decline of paganism, the proliferation of the for the temple to be constructed, especially in the context Reformation, and the emergence of new public awareness of the religious plurality emerging between the two kings. of Eastern religions. These pluralistic anxieties are to be 15 Another possibility is that the anti-Semitic overtones substituted for fraternal love. of the Hiramic presentation in the Third Degree had a very As an extension of the myth of the fraternal murder specific ritual function. As such, as mentioned before, of Abel by Cain, then, the Hiramic legend serves as a the role of the “Ju’s” or “Jews” not only connected Hiram midrashical connection to the first murder to the construction to Jesus, but exposed the latent anti-Semitism of typical of theologies about the murder of Jesus, not necessarily

s an extension of the myth of fraternal murder, Jubela, Jubelo, and Jubelum are protecting the ritual purity of the temple by offering a ritual human sacrifice, even if the sacrifice is motivated—like Cain’s murder of Abel—by jealousy and envy.

theologies of atonement surrounding the crucifixion. Such an interpretation “sets” the ritual context for the Royal Arch Degree, which takes place after the destruction of Solomon’s temple, returning to the ruins after the Babylonian Exile. Judaism’s return to Jerusalem following the Exile indicated a return to the holy city with a significantly modified theology; Judaism became much more strictly monotheistic, rather than a monotheism surrounded by other acknowledged religious systems. In other words, Judaism shifted away from worshiping one god with many names, that is, their god, who is a god among other gods, to worshiping one single deity.

providing a solution to this “problem” but offering an attitudinal and relational shift. Namely, brotherhood, ritually enacted by fratricide, erases différance. The Royal Arch does not erase Jesus from a salvific equation (as antiMasons sometimes accuse) but implies that constructions of différance are constructions. Constructions are meant to be deconstructed, and in the case of the temples, they are destroyed.

Girard suggests that the myth of Cain and Abel functions to reiterate the innocence of the victim, thereby initiating a long history of tragedies of innocent victims, namely, the Hebrew Scriptures. “If we examine the story The Royal Arch degree implies that the religious with care,” Girard writes, “we come to see that the lesson of pluralism of the neighboring cultures can in fact be the Bible is precisely that the culture born of violence must unified—an idea, it may be supposed, received by the Jews return to violence,” noting that the Cainite community from the Babylonians—as a practical means of peace during leads God to enact the nearly unthinkable violence of the WINTER 2011/2012 • 25

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Great Flood.16 The “mark” of Cain placed by God upon him sets him aside as different, separate, “other,” and removed from civil society. It is the mark of one whose worship did not fully please God but is the survivor of the first human conflict, which led to the human sacrifice of Abel. The Jewish caricature of the murderers of Hiram is not Biblical in nature because the survivors are not glorified by their own survival of the murder, even if that survival is only temporary. In other words, the cycle of violence always leading to more violence is interrupted by the harsh violence of the Third Degree; the logic of violence and sacrifice is altered for the newly-raised Master Mason. Following this, while the Royal Arch Degree ritually continues the penal violence begun in the First Degree, ritually dismembering constructed religiosities which lead to actual violence, opening the candidates to a new philosophical paradigm whereby the violence of Cain’s murder of Abel may be possible to finally be reversed. Whether the Royal Arch degree succeeds in this reversal is another question, as is whether the proliferation of further York Rite degrees offer solutions or even apprehend them. (Endnotes) 1 Special thanks to the contributors to the Masonic Society’s online forum, Joshua Parmer, and Seth Anthony for their feedback in preparing this paper. 2

Genesis 4.

3 The Testament of Abraham, long recension, ch. 13, online, http://reluctant-messenger.com/testament_ of_abraham.htm. 4 1 Enoch 22:5-8. Several translations of this chapter of 1 Enoch may be found at http://qbible.com/ enoch/22.html. 5 René Girard (1923- ), a member of the Académie Française, is one of the most important Continental philosophers of the past 25 years, and has been deeply influential upon contemporary literary theory, ritual theory, and Biblical hermeneutics. 6 René Girard, Violence and the Sacred, trans. Patrick Gregory (Baltimore: Johns Hopkins UP, 1972), 4. 7

Genesis 4:6-7.

Girard (1972), 61.

See 2 Samuel 5, 1 Kings 5, and 2 Chronicles 2.

1 Kings 7:13-14.

26 • WINTER 2011/2012

11 See, for example, 1 Samuel 5, 1 Kings 16ff., 18:21ff.; and 2 Kings 10. 12 Detailed in the scripture at 2 Samuel 5, 1 Kings 5, and 1 Chronicles 14. 13 Amos 1. Cf. Michael Coogan, A Brief Introduction to the Old Testament (Oxford: Oxford UP), 213-214. 14 As discussed by Christopher Hodapp’s Freemasons for Dummies blog, “Jack the Ripper Evidence to Remain Sealed” (online, accessed 22. August 2011), http://freemasonsfordummies.blogspot. com/search?q=jack+the+ripper. 15 It is worth mentioning that in 1920 Benito Mussolini gave a speech where he specifically attacked this aspect of “brotherhood,” calling fraternal love a “fable” that is in reality “inescapable” from the “legend of Cain and Abel” (Albert Mackey and H. Haywood, Encyclopedia of Freemasonry, vol. 3 [Whitefish, MT: Kessinger, 2003], 1164). 16 René Girard, Things Hidden Since the Foundation of the World, trans. Stephen Bann and Michael Metteer (Stanford, CA: Stanford UP, 1978), 148.

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THE GENTLEMAN MASON

Books, Arts, Styles & Manners BOOKS

Bro. Brother’s Journal by Michael Halleran Illustrated by Ted Bastien Published by Macoy Publishing & Masonic Supply, (2012) Paperback: 152 pages ISBN 978-0-88053-104-5

ongtime readers of the Scottish Rite Journal will already be familiar with Michael Halleran’s series of comical pieces revolving around the exploits of Brother Hiram Brother, a nineteenth century Mason whose exploits were chronicled over several years in the Journal. Brother Brother is a friendly, hapless soul who manages to bump into some of the most noted Masons of the period. After several years in the making, the complete collection of Brother Brother stories have been published by Macoy Publishing. Brother Halleran is a notable scholar and recently published the definitive work on Freemasons during the Civil War, The Better Angels of Our Nature. But he’s no dry academic, as these comical tales prove. This mulligatawny soupçon of tales from Brother B’s diary will provide many an evening of happy diversion. For those disposed to the observation of the passing parade, they will fondly encounter famous brethren, as well as an affable assemblage of seditious secretaries, timid tilers, pesky prompters, grim Grand Masters, rakes, rotters, bounders and ear benders, who are, dare I say it, not dissimilar to the lovable fellows who inhabit our own lodges today. The book is also illustrated by Disney artist and Mason Ted Bastien, of Bugsport fame.

Secret Societies in America: Foundational Studies of Fraternalism Edited by William D. Moore & Mark A. Tabbert Published by Cornerstone Publishing (2011) Paperback: 295 pages ISBN 9781613420249

At the turn of the last century, forty percent of all adult American men belonged to some kind of fraternal organization. While the Freemasons and the Odd Fellows were the most popular, there were

literally hundreds of other fraternal groups vying for a man’s time and dues money, and it was truly a golden age of fraternalism. But it is only recently that sociologists, historians and other scholars have started to study fraternal groups in depth in an effort to understand their place in American society. Authors Mark Tabbert (American Freemasons) and William Moore (Masonic Temples) have assembled a collection of foundational articles and essays that approach fraternalism from a scholarly view. They range from the 1880s into the 20th century and show how contemporary commentators and writers viewed these “secret societies” during the time in which they flourished, beginning with W.S. Harwood’s oft-quoted but seldom read 1897 essay, “Secret Societies in America.” The book is grouped into journalistic, historical and sociological studies, with an extensive section on the secret societies that existed to sell insurance to their members, something the Freemasons largely did not do. If you are looking for a scholarly work on the wider subject of fraternalism in America, you would do well to start with this book. The Extraordinary Catalog of Peculiar Inventions by Julia Suits Published by Penguin (2011) Paperback: 203 pages ISBN 9780399536939 A friend of mine once joked that if John Theophilus Desaguliers’ name were easier to pronounce, he’s be as well known to Masons as James Anderson. There may be a great deal of truth in that. Desagulier was as important as Anderson to the development of speculative Freemasonry in London, and he has been largely ignored by both Masons and historical scholars of the period. That gap in knowledge is filled by Audrey T. Carpenter’s new book, John Theophilus Desaguliers: A Natural Philosopher, Engineer and Freemason in Newtonian England. A Hugenoet exile, Desagulier was a key figure in the English Enlightenment, who demonstrated Newton’s experiments in electricity and steam power, and was at the center of the creation of Freemasonry. Carpenter’s book follows him through the taverns and coffee houses and lodges of 18th century London and creates a vivid portrait of a man too long ignored by scholarship.

WINTER 2011/2012 • 27

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28 • WINTER 2011/2012

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The Royal Art, A Way of Life...

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FROM THE EDITOR

Levant Preceptory’s Medieval Templars by Christopher L. Hodapp, fms

“Grandpa, are we knights? “Do you want to be?” —National Treasure

lame it on Sir Walter Scott, who helped to usher in the Romantic period in the 1800s with his novel Ivanhoe. Or Masonically, go back to Chevalier Michael Ramsay for his oration in 1736 that claimed Freemasonry was brought from the Holy Land by medieval knights. But no matter who’s to blame, nothing seems to charge the imagination in boys or men like chainmaille, broadswords and steel helmets. That was the conclusion of a group of Indiana Knights Templar at Raper Commandery No. 1 in Indianapolis in 2007. The Commandery was named after Reverend William Raper, an Ohio Methodist minister, and is among the most decorated commanderies in the country for its celebrated drill team. But as with Templary everywhere in the U.S., times have changed for Raper No. 1. Unfortunately, by the turn of the newest century, many young members entering Raper Commandery expressed fading interest in the paramilitary customs of marching in drill teams and rehearsing twelveman openings. When new members who were not participating were questioned informally, there was an overriding melancholia in their explanations of why commandery had not excited their interest. When they thought of knights, they had images of chainmaille, broadswords and steel helmets. Nearly all mentioned the lack of connection to the medieval order of warrior monks who had inspired the creation of the Masonic Templars in the first place. They had envisioned studying, or at least hearing about, the crusading orders of knighthood, even if only occasionally. Dull business meetings held no attraction, and guilt-ridden entreaties for joining the drill team cemented the sense for many that commandery was a place to avoid. Thus, Levant Preceptory was born. The goal was to create a medieval period degree team for conferring the Order of the Temple, as well as a promotional public face for Indiana Templary. After discussing the concept with the Grand Commander of Indiana at that time, SK Andrew Jackson, along with the Grand Master of the Grand Encampment, dispensation was given so the group could perform the Order of the Temple in costume. The decision was specifically made not to seek a charter as a new commandery, but to simply remain informally organized under Raper’s existing charter. If it had sought a charter as its own commandery, the little group would have been required to purchase regulation uniforms, hold business meetings, rehearse openings and stand regular inspection—the very things many non-participating members had fled from in the first place. And the group had no desire to weaken any existing commanderies by siphoning off members into a brand new and otherwise unneeded one. As an informal club, Levant has no separate officers, bylaws, dues, regulations or requirements. Knights are simply expected to provide their own medieval uniforms and equipment, and to know their assigned cast parts in the standard ritual of the Order of the Temple.

commanderies. Levant was always designed, rather, to provide a very different and unique experience for its participants and for candidates on whom the group conferred the Order, as well as to attract Knights who were staying away from other Templar activities. Part of that design was the decision to perform the Order of the Temple no more than twice a year, in an effort to keep it a unique event. Levant’s Armorer, SK Robert Coleman, has a background in medieval period reenactment and Renaissance fairs, and provided a wealth of knowledge for outfitting a troupe of knights on a budget. Broadswords (either sharp-edged or blunted), Norman-styled steel helmets, chainmaille hauberks, gauntlets and coifs, and other equipment was cobbled together from a wide variety of Internet sources, with a rapidly changing landscape of Ebay dealers who come and go. White tunics made of heavy canvas duck material were handsewn by Robert’s wife Rebecca, custom fit for the height and girth of each Knight. Tunics are lined with black to absorb the oils and dirt from the maille, so as to not stain the white material. Older or less spry Knights prefer aluminum maille over the steel version, which can weigh considerably more—a real consideration when kneeling, or marching on a hot day in an un-air conditioned tent whole wearing up to 70 pounds of steel. SK Dale Adams created a set of easily transportable medievalstyled camp chairs and a sturdy altar and triangular table for use in non-traditional locations outside of an indoor asylum or lodge room. SK Coleman provided a medieval tent for conferrals outside, and one such event was appropriately accompanied afterwards by a hog roast feast. The greatest surprise to most participants is that equipment can be had to fully outfit a medieval knight for as little as $300, not much more than the cost of a regulation chapeau these days. It is common for Knights who are unable to arrange their schedule for every event to share their equipment among new men entering the group. It is truly a cooperative effort. To date, Knights from nine Indiana commanderies have taken part in its ritual work. Levant Preceptory Knights have appeared at community events, marched in parades, and are planning an outreach for Indiana Templary at Renaissance fairs. The mission is not to represent modern Masonic Knights Templar as a variation on the Society for Creative Anachronism, but to spread the word that Christian chivalry and knighthood still exists in a modern world, as an active part within the fraternity of Freemasonry. The members of Levant Preceptory have no illusion that what they are doing is a magic bullet solution that will bring a stampede of excited new Knights back to meetings. What works in one commandery may not work in another. But their model is part of a growing desire to seek innovative ways to stir men’s blood and bring them back to the doors of our commanderies by tapping into the romance of our historic heritage. And it seems to be working. (This article first appeared in the Knight Templar Magazine)

While Levant technically operates under Raper No. 1’s charter, the group has encouraged participation from Sir Knights from all over Indiana. This was key, as the concept was an unusual one that raised some objections across the state, at first. The goal was never to draw dedicated drill team members or active officers away from other WINTER 2011/2012 • 31

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Masonic Treasures

A porcelian Limoges pill box from France. Photo by Christopher Hodapp.