Showing posts with label history. Show all posts
Showing posts with label history. Show all posts

On the Use and Abuse of History for the Life of Freemasonry A Nietzschean critique of the reverence for things from “time immemorial”

by Midnight Freemason Contributor
Patrick Dey


Perhaps one of his most important essays by Friedrich Nietzsche for anyone concerned with history and the study thereof is his “The Use and Abuse of History for Life” in his Untimely Meditations (sometimes published as Thoughts out of Season). Now, the focus of this work is the study of history “for life.” It is important that history serves life. Because, well… what’s the point of anything if it does not serve life?

In this work, Nietzsche will outline three types of studies of history: monumental, antiquarian, and critical. The monumental is the reverence for the past, and this has its uses. Monumental history serves life by inspiring us to live this life and make it grand for ourselves. A monument that exemplifies hate, enslavement, death, and ruin… well, that’s not conducive to life, and so we don’t need such things from history. Being concerned with “what would the Founding Fathers say?” monumentalizes their outdated opinions and shuts down anything new for life. It reveres the old just because it is old, and focuses on what was, and does not support the changing tides of the present, and therefore is no longer conducive to life going into the future.

The second, the antiquarian method, is about the preservation of the past. This certainly has its uses. It preserves the past for us to have today. It is concerned with accuracy, rather than mythologization. However, it can become dangerous when it is only concerned with pure accuracy, basically making mummies. In which event, the antiquarian method functions to serve death, not life. Think of instances of items of exotic cultures that are still in use today by the cultures where they originate, but they sit in a museum where no one can use it. There was an instance recently where a woman from Southeast Asia saw a statue of a god that her people still worship today, and so she began to do a dance in reverence to the god. Then one of the security guards told her to stop and leave. This is exactly what Nietzsche warned of when it came to the antiquarian approach. We can’t use it, though it could be useful to life, it must be quietly pondered over as a curiosity, and not something to be actively engaged.


I will return to the third method, the critical method in a moment, because it is this second type of approach to history that I think Freemasonry today falls into.


In a previous essay I wrote for this blog on Artaud and the Theater of Cruelty, I described letter-perfect rituals as being like a mummy in a museum. And this is exactly what I meant, in a very Nietzschean sense. What does doing letter-perfect ritual serve for the life of our fraternity? Or any of the brothers, especially the candidate? It only serves the ego of the brother delivering the letter-perfect ritual. If ritual is only meant to be absorbed perfectly and regurgitated perfectly, then what is it serving, other than itself? It is not alive. In that essay, I advocated for more tolerance of embellishments, ad hoc, improvised ritual, which is continuously changing and transforming, like a living thing.

Take for instance a piece of ritual that gets on my nerves: “Murder and treason excepted.” Who says things like this anymore? No one. To quote Tyler Durden: “Don’t do it the way those dead people do it!” And there’s a good reason to change the wording here. For one, today when we want to “except” something, we put it before the object, not after. Second, today when we want to “accept” something we frequently put it after the object. And “except” and “accept” sound pretty similar. I have known a few candidates who realized while they were learning their catechism that it was “excepted,” and they felt embarrassed that they actually said “accepted” during the obligation. So why don’t we switch it to “except murder and treason”? Is it really that big of a deal? Is that not more conducive to the way our living language functions today better than the way those dead people did it?

Of course, it does not just stop with ritual. Why do we repeatedly refer back to the language of the Constitution as composed by Desaguliers (erroneously attributed to Anderson)? Does worrying about what a bunch of dead people wanted for the fraternity really serve the life of the fraternity today? The Constitution of 1723 will be invoked to deny persons of color or homosexuals from being made Masons, but no one bats an eye when it is pointed out that the 1723 Constitution allows Entered Apprentices and Fellow Crafts to vote. The question should not be “What would Anderson say?” but “Is this conducive to the life of Freemasonry and its members?”

This is where the critical historical method comes in. It allows for mythologization, it allows for innovation, and it allows for growth. Yet, this too has a danger: because critical history is always judging, it will constantly moralize the past based on the morals of the present. Think of instances of people calling for the atrocities committed in the past, such as genocide, enslavement, colonization, et cetera to be apologized for and reparations made. In a way, acknowledging the truth of the past is important, as this is what antiquarian history is about, and memorializing it allows us to never forget such things happened, in the hopes that such monuments will serve life by not allowing them to happen again.

But judging the past based on our morals today does not suit Nietzsche. It is not conducive to life, because judging history is something that only God can do, and… well… God is dead (according to Nietzsche). Critiquing the past is necessary because it allows us to grow and to learn, but if we do too much of it, it destroys all of history, because we have erased everything due to our judgments today.

Let’s use Christopher Columbus as an example. Those who critique the past view him with absolute disdain, and our current morals lead to the need to villainize him in every way possible, which ends up destroying history. Take for instance a meme you might have seen that attempts to demonstrate that Columbus and his crew brought syphilis back to Europe, because alpacas carry syphilis, thus insinuating that Columbus… yep, you get it. However, while alpacas do carry syphilis, so do goats, cattle, sheep, and pretty much any hoofed animal carries syphilis, and those were already in Europe. The need to condemn Columbus in every way possible ends up destroying history because it has over-critiqued. That’s not to say Columbus was a bright and shining example of the best human ever born — far from it. He and his crew did some atrocious things. Acknowledging those things is important, but not at the expense of destroying history, especially if it does not serve life. What does it serve to say that Columbus committed bestiality? It doesn’t. And this is the danger of critical history.

For Nietzsche, it is important to be a little “mad.” You can’t be purely scientific, making mummies, or destroying with endless critiques. We need a little bit of both creativity and accuracy, fact and myth — the historian should be both a saint and a sinner. A mix of monumental, antiquarian, and critical history is needed, and being purely of one method over another is dangerous, as described above.

This is a perspective to consider the next time you may deal with situations in which an old Past Master says, “Back in my day, we…” They are monumentalizing their history, expecting things from the past to never change. They invoke the past, their past, and shut down anything new. It is not inspiring for the life of the fraternity going into the future. In fact, saying “Back in my day…” really just serves to make everyone feel bad that anything ever changed.

So, keep this all in mind the next time someone criticizes you for messing up a word in your ritual. Ask them what does letter-perfect ritual serve? What good does it do other than to serve itself, a means to an end, and not an end of means? Why can’t a word or phrase change from time to time?

And I myself am pretty critical of Masonic history. From time to time I do “Mythbusting” for the Whence Came You? podcast. From time to time I get a response from a brother that I am destroying the myths Masons love so dearly. Sometimes I am okay with the myths. Such as the Temple Legend that is described by Rudolf Steiner. I am not okay with him claiming it belongs to Masons and Rosicrucians. It was inspired by Masonry, but it is a narrative of poetic beauty and suffering, belonging to the poet Gérard de Nerval. We should interpret Masonry through de Nerval’s vision, and not the other way around. Yet, other times I am not okay with the myths, such as that of the forget-me-not, because it attempts to — ironically — forget the past and replace actual history with some feel-good story of poor, pitiful Masonry that was too weak to sustain itself against the violent tide of fascism. When, in fact, most German Masons renounced Masonry and signed with the National Socialist Party.

I am not a purist. I endeavor to be Nietzschean in my approach to history, namely, being a little “schizo” (to crib Deleuze and Guattari), and mixing all three methods together. Such provides a good balance for the Masonic fraternity, keeping it in check against stagnation, as well as against making Freemasonry into a perfectly preserved mummy, but also not destroying its history entirely. But what is always most important that we always bear in mind: is our approach to Masonic history and culture conducive to the life of the fraternity and its members? If it’s not, then it should not concern us. If it is, it is worth fighting for and engaging in.

tl;dr history should serve life, our life today.

~PD

 Patrick M. Dey is a Past Master of Nevada Lodge No. 4 in the ghost town of Nevadaville, Colorado, and currently serves as their Secretary, and is also a Past Master of Research Lodge of Colorado. He is a Past High Priest of Keystone Chapter No. 8, Past Illustrious Master of Hiram Council No. 7, Past Commander of Flatirons Commandery No. 7, and serves as the Secretary-Recorder of all three. He currently serves as the Exponent (Suffragan) of Colorado College, SRICF of which he is VIII Grade (Magister), and is a member of Gofannin Council No. 315 AMD and Kincora Council No. 8 Knight Masons. He is a facilitator for the Masonic Legacy Society, is the Editor of the Rocky Mountain Mason magazine, serves on the Board of Directors of the Grand Lodge of Colorado’s Library and Museum Association, and is the Deputy Grand Bartender of the Grand Lodge of Colorado (an ad hoc, joke position he is very proud to hold). He holds a Masters of Architecture degree from the University of Colorado, Denver, and works in the field of architecture in Denver, where he resides with wife and son.

MEMORIAL DAY AND IT’S MASONIC HISTORY

by Midnight Freemason Guest Contributor
Bro. Brian Nemeth



It’s the month of May and summer will officially be here soon. The kids will finish up with school, then proceed to drive us crazy, because they have nothing to do. Even after we suggest they go outside and play sports or read books or solve puzzles or analyze problems. But with this month, May, there is a Federal Holiday, a 3-day weekend! A three-day weekend at the beginning of summer usually means: Bar-B-Que!!! Alright! I’ll get the checklist out to be sure I have everything I need for this official opening of summer Bar-B-Q. Let’s see; hotdogs, hamburgers, buns, chicken, corn on the cob, mustard, ketchup, relish, potato salad, paper plates, plastic silverware, picnic tablecloths, napkins, Ice-Tea, Kool-Aide, and of course, the grill. I’ll need to check the grill to be sure it’s clean, and I have enough charcoal or propane and my grilling tools are not too rusty from sitting in the garage all winter. Now what am I forgetting? Don’t tell me, let me ponder. Oh, I think the big question is: “Why are we having Memorial Day and what does it mean? Besides another 3-day weekend.”

Much of the following information has been obtained by reading articles by Maynard Edwards, Chris Hodapp, Greg Knott, and David Ross. (Editor's Note: I can share these referenced materials upon request.)

Memorial Day is not to be confused with Veteran’s Day, which comes in November. Memorial Day used to be a day where local newspapers would publish articles about a few hometown war heroes, maybe put their picture next to the article; maybe the article will be on page 2, if the veteran is lucky; maybe the article will include a brief summary of their military career and some of the things they did while on active duty and what they have done since leaving the military. But now days, there’s hardly a hometown newspaper to print such an article. And if you dig a little deeper, perhaps on social media, you might find comments posted from family members who just want more than anything else for their veteran loved one to simply be remembered, if only for one day of the year.

Well, how did all this Memorial Day stuff even start?

When it first came about, in 1868, when it was first observed, it was called “Decoration Day.” It was meant to provide a time of remembrance for those members of the military who paid the ultimate sacrifice for our nation.” Today, across the nation, wreaths are laid, taps are played, the colors are lowered by members of the Veterans of Foreign Wars, the American Legion, and of course, Masonic Lodges.

Masonic Lodges you say? Yes! You have a fellow mason to thank for it. His name was Brother John Alexander Logan. He was born on February 9, 1826, and died on December 26, 1886, just 60 years old. He was an American soldier and politician. He served in wars and rose from the rank of Private to Major General.

Bro Logan was raised in Mitchell Lodge No. 85 (AF&AM) of Pinckneyville, IL, and affiliated with other lodges and many masonic organizations in Illinois, including the York Rite and Scottish Rite in Chicago.

Apparently, Bro Logan was something. He founded and was the 2nd Commander-in-Chief of the Grand Army of the Republic. The Grand Army of the Republic was a veteran’s group made up of former Union soldiers. At its peak, the Grand Army of the Republic boasted 490,000 members, but was disbanded in 1956, when the last member passed away.

As I said, the Grand Army of the Republic was a fraternal organization that promoted Fraternity, Charity, and Loyalty as its basic premises, sound familiar? Many members of the Grand Army of the Republic were Freemasons. I have read the rituals of the Grand Army and saw quite a resemblance to our Masonic rituals, not word for word, but enough to be able to recognize, there were similarities, including a solemn obligation.

The custom of decorating soldiers’ graves predates Bro Logan’s order, which I’ll read shortly. The tradition was first observed by a lady’s group in Savannah, Georgia, who made it a point to annually place flowers on the graves of Confederate soldiers.

One of the Earliest Memorial Day Ceremonies was held at the close of Civil War by mostly freed African Americans in Charleston, SC, to honor their fallen companions and soldiers with parade at the local racetrack.

Bro Logan is regarded as the most important figure in the movement to recognize Memorial Day as an official holiday. After Bro/General Logan’s order, Michigan was the first state to make Decoration Day an official state holiday. Bro Logan chose May 30 to be the day to be designated as the date of Decoration Day, because it was not the anniversary of any particular battle.

Bro Logan was said to be intense. Here is Gen Logan’s Grand Army of the Republic General Order 11, as I suspect he may have delivered it:

The 30th day of May 1868, is designated for the purpose of strewing with flowers or otherwise decorating the graves of comrades who died in defense of their country during the late rebellion, and whose bodies now lie in almost every city, village and hamlet churchyard in the land. In this observance no form of ceremony is prescribed, but Posts and comrades, will in their own way, arrange such fitting services and testimonials of respect as circumstances may permit. We are organized, comrades, as our regulations tell us, for the purpose among other things, “of preserving and strengthening those kind of fraternal feelings which have bound together the soldiers, sailors and marines who united to suppress the late rebellion.” What can aid more to assure this result than cherishing tenderly the memory of our heroic dead, who made their breasts a barricade between our country and its foes? Their soldier lives, were the reveille of freedom to a race in chains, and their deaths the tattoo of rebellious tyranny in arms. We should guard their graves with sacred vigilance. All that the consecrated wealth and taste of the nation can add to their adornment and security is but a fitting tribute to the memory of her slain defenders. Let no wanton foot tread rudely on such hallowed grounds. Let pleasant paths invite the coming and going of reverent visitors and fond mourners. Let no vandalism or avarice or neglect, no ravages of time testify to the present or to the coming generations that we have forgotten as a people the cost of a free and undivided republic.

If other eyes grow dull, other hands slack and other hearts cold in the solemn trust, ours shall keep it well as long as the light and warmth of life remain to us. Let us, then, at the time appointed gather around their sacred remains and garland the passionless mounds above them with the choicest flowers of spring time; let us raise above them the dear old flag they saved from dishonor; let us in this solemn presence renew our pledges to aid and assist those whom they have left among us a sacred charge upon a nation’s gratitude, the soldier’s and sailor’s widow and orphan.

It is the purpose of the Commander-in-Chief to inaugurate this observance with the hope that it will be kept up from year to year, while a survivor of the war remains to honor the memory of his departed comrades. He earnestly desires the public press to lend its friendly aid in bringing to the notice of comrades in all parts of the country in time for simultaneous compliance therewith.”

General Order # 11.

In 1868, this day was called Decoration Day. In 1967 the name was changed to Memorial Day. And in 1971 it was changed to be observed on the last Monday in May and be a national holiday.

In Indianapolis, there is a Congressional Medal of Honor Memorial along the banks of the canal downtown. It has all the names and a few stories of the 3,506 recipients (with 3525 awarded, some multiples) since the Medal's creation in 1861.

But as amazing and heroic and tragic and heartbreaking as those histories are, soldiers, sailors, and airmen don't always receive big, impressive medals before or after they don't make it home. Most of them don't, and their stories don't always get memorialized. For every story we hear about, there are hundreds we never do. They have families and histories that need to be remembered too, beyond just a name on a forgotten stone in a grassy field somewhere nobody visits very often. Even on a special holiday just for them.

Please remember all those thousands upon thousands of men and women whose names never got in the paper, except perhaps for a brief obituary, who have given so much for all of us.

It is incumbent upon all of us sitting here today, and for our families, and for our friends, to never forget the veterans who paid the ultimate sacrifice, and for those veterans who still serve today, and those that will serve tomorrow, to remember the significance of and the profound meaning of what Memorial Day is.


~BN



Brian Nemeth:
was 
Initiated in Faxton Lodge # 697, F&AM, Utica, NY on December 2, 1974.
Passed in Faxton Lodge # 697, F&AM, Utica, NY on January 20, 1975.
Raised in Faxton Lodge # 697, F&AM, Utica, NY on February 12, 1975.
 
In Utica, NY, Liberty Lodge # 959 merged with Faxton Lodge # 697, then Carducci Lodge # 924 merged with Faxton Lodge # 697 and Liberty Lodge.  Then Faxton Lodge 697 merged with Oriental Lodge # 224, in Utica, NY, on December 17, 1993, thus becoming Oriental-Faxton Lodge # 224, F&AM in Utica, NY.
 
Lodge histories:
Oriental Lodge # 224 was chartered on June 17, 1851.
Faxton Lodge # 697 was chartered on June 10, 1870.
Carducci Lodge # 924 was chartered on July 3, 1915.
Liberty Lodge # 959 was chartered on May 22, 1919.
All four of these lodges were in Utica, NY.
 
He joined The Order of DeMolay, Mohawk Valley Chapter, Order of DeMolay in Utica, NY and was the Master Councilor for two consecutive terms.
He received the Degree of Chevalier on June 15, 1974. He is still a Senior DeMolay.
 
He joined the Scottish Rite, Valley of Middle Georgia, Orient of Georgia on June 18, 1977.   I am a 32 degree.
 
Since moving fulltime to Florida in 2005, he attended lodge with Beach Lodge # 354, F&AM, Indialantic, FL and Harbor City Lodge # 318, F&AM in Melbourne, FL.
 
He applied for and was accepted as a dual member of Harbor City Lodge # 318, F&AM, in 2022.
 
He still retains his membership with Oriental-Faxton Lodge # 224, in Utica, NY.
 
He has visited many lodges and have pins that take up both my lapels to show for it!  But always looking for more.
 
His Air Force career spanned 28 years, and I retired as a Lt Colonel, Nurse Corps, from Andrews AFB, MD. in 2005.

“No Talking Politics!” - A Glance at Freemasonry and Politics

by Midnight Freemason Contributor
Patrick Dey


At the end of last month Darin Lahners posted on this blog a post in which he says that Freemasonry is “supposed to be a refuge from Religion, Politics, and other sectarian subjects.” And that is the general opinion of brothers within our polite gentlemen’s society: that we should avoid talking about the three things that give our individual lives any value, meaning, or purpose: politics, religion, and sex. Now, while I commend Bro. Darin on his article, I do have to dispute the extent to which Masonry and politics have remained separate, if they have ever been separate, and if they even can be separate.

Freemasonry and politics walk hand-in-hand, almost since its origins as a social club, and really long before that. For instance, the old guild system was an economic system, which means it was by extension a political arm of social-economic policies. Guilds were government sanctioned monopolies. To be, say a baker, and practice in a commercial capacity, you had to be part of the bakers guild. Sure, you could bake at home for your family, but if you wanted to bake and sell bread, you had to contend with the guild, who had the blessing of the king, governor, or whomever has granted them the monopoly. Guilds had patrons, usually an aristocrat who had a vested interest in the commercial work of the guild. For instance, if one owned a silver mine, they would be a patron of the silversmith guild. The patron would lend his political influence to curry favors for the guild from the king or governor, and likewise would help enforce regulations the king has mandated upon a guild, which also ensures his commercial interests in the work of that guild. Such was a matter of public health and safety, maintained quality of production, et cetera. So long before Freemasonry emerges from the stonemason guilds as a symbolic gentlemen’s club, it was already a political organization.

As laissez-faire capitalism emerges, and soon thereafter communism, the guilds as the dominant politico-economic system begins to wane. It is these two opposing economic systems that effectively kill the guilds, as both were equally in opposition to the guilds as they were to each other. Yet, more and more non-operative Masons were still joining the remnants of the stonemason guilds, effectively as patrons. And like the old patrons, though they may not have had a commercial interest in stonemasonry, they were nearly all aristocrats, the likes of which include Sir Robert Moray (initiated in 1641) and Alias Ashmole (initiated in 1646). These gentlemen appear to have used Symbolic Masonry as a private club to rub shoulders and advance scientific and philosophical agendas in a socio-political capacity, and such political ideologies would continue on into the formation of the Premier Grand Lodge of England in 1717.

One need only look at the driving personalities behind the formation of the Grand Lodge of England, as well as the relationship many of these men had to preceding events in England to see the politics embedded in Freemasonry from its very start.

Ric Berman traces the politics behind the formation of the Grand Lodge of England in several of his books (e.g. Inventing the Future, his Prestonian lecture, et al), which I will outline here using his work. As Protestantism spread and gained followers in the 16th and 17th centuries, especially in France, Catholics grew increasingly belligerent toward them. Hundreds of thousands of French Huguenots were massacred over the course of two centuries by French Catholic Kings. One need only look at St. Bartholomew’s Day Massacre in 1572 or the Dragonnades implemented under King Louis XIV to see how terribly Huguenots were treated: theft, rape, torture, murdered… absolutely awful. And over the course of these two centuries the Huguenots would trickle out of France into Germany, Switzerland, North Africa, and most popularly to England. Then in 1685 the last vestige of protection any French Protestant had was revoked by King Louis, and that previous trickle turned into a flood of mass migration of Protestants. And England was very sympathetic to their plight, providing asylum, charitable funds to support them, opportunities for work, et cetera. It is estimated that post-1865 the population of London was 10% Huguenot.

And why wouldn’t England be accommodating to them? They had spent decades trying to get rid of Catholic rulers. And with George I and James Stewart contending for the throne, it became dire for England to keep James from assuming the throne, and thus George I of the House of Hanover became King. There was a serious threat that James would attempt to seize the throne, and he did try, several times, and France, Rome, and Spain all supported him. Over the years a number of Jacobite uprisings occurred to attempt to dethrone George I, but all failed. Had James seized the throne, all those Huguenots that sought asylum in England would have entered into the same predicament they were in previously.

The personalities behind the formation of the Grand Lodge of England were all aristocratic (with the exception of Anthony Sayer, the first Grand Master). They were noblemen with high-ranking titles, advocated pro-Enlightenment philosophy and scientific pursuits, Protestant, and pro-Hanoverian. Jean Theophilius Desaguliers, the third Grand Master, was the son of a Huguenot refugee from France. He grew up poor, his father working for a church in North London, which did not include a salary, but a stipend provided to all the workers for the amount of service they provided, which they split collectively. But Desaguliers becomes wealthy and greatly respected, rising through the ranks rapidly in a way that was almost unprecedented prior to the Huguenot migration.

All the Grand Masters for the first few decades were pro-Hanoverian. That is, they supported Enlightenment ideologies, they promoted meritocracy for social advancement rather than a rigid class system in which there was next to no social mobility; they championed freedom of religion, which was unheard of in its time; they promoted equal rights within governance, such as each man gets a vote and each vote is equal, regardless of social standing. And they provided a social club that would permit such to be implemented. As long as you could afford to pay your dues as a Freemason, you could practice whatever religion you wanted, and it allowed for a simple laborer to have as much right to become Worshipful Master of a lodge as a duke or lord, and that both had the same value in their votes.

This was wildly unheard of. It was truly radical, and deeply political. We might put this on par with, say, a lodge in South Carolina admitting a person of color into their lodge, or any lodge anywhere admitting a transgender or gender-non-conforming person into Masonry. Sure, today we look at Article I of the Constitutions of Free-Masons (1723) and think: “Oh yes, they were wise and ahead of their time.” No, they were absolutely radical. I’m certain there were Masons at the time who were saying: “Keep politics out of the Lodge!” when the Constitutions was published in 1723. And as a note, while we are not totally certain, most scholars firmly believe that Desaguliers was the author of the Charges.

Then look at Article II of the Charges, which specifically states that Masons maintain a “peaceable” subservience to the government, but there is still no problem with a Mason being rebellious toward his government: “So that if a Brother should be a Rebel against the State, he is not to be countenanc’d in his Rebellion, however he may be pitied as an unhappy Man; and if convicted of no other Crime, though the loyal Brotherhood must and ought to disown his Rebellion, and give no Umbrage or Ground of political Jealousy to the Government for the time being; they cannot expel him from the Lodge, and his Relation to it remains indefeasible.”

Let’s put that into perspective. I remember during the Black Lives Matter protests in 2020 there were a lot of brothers I heard advocating for the expulsion of any Mason who participated in those protests. Every Grand Master in the United States issued a formal letter condemning the violence at those protests, and yet, only two Grand Masters formally condemned the violent actions of the insurrectionists on January 6, 2021, and likewise the same brothers calling for the expulsion of BLM protestors were suddenly very quiet on January 6. Double-standards aside, and explicit political biases aside as well, in either instances, so long as a brother did not actually commit a crime, or least was never charged and found guilty of a crime, then no action should be taken against him in the Masonic fraternity, at least according to Desaguliers, Anderson, etc. A brother may have supported the Black Lives Matter movement, or even supported the violence on the Capitol while Congress was in session, but unless he actually did anything, his political opinion is not chargeable. Sure, he may be regarded as an “unhappy man” and all Masons should “disown his rebellion,” but nothing else could be done. It is wild to me, personally, that both rebellions could be weighed the same by Masons, and yet the framers of the Constitutions of 1723 would have seen it exactly like that.

This would be like the Premier Grand Lodge of England permitting a Catholic supporter of James Stewart to become Grand Master… and they did. Philip Wharton, the First Duke of Wharton, was just such a person. Where everyone else was Protestant and pro-Hanoverian, when the Duke of Montagu stepped down as Grand Master, the Duke of Wharton stepped up. He had long been placated by the King and the high-ranking aristocracy, being given titles and lordships to subdue his passions as a Jacobite and win his loyalty to the King. He was also a wildcard, likely being a libertine, and certainly indulging in transgressive and immoral activities. He was even the founder of the original Hellfire Club. However, soon Masons grew tired of his Jacobite rhetoric, and his Deputy Grand Master, Desaguliers, would push him to step down from Mastership. Mind you, at the time, there were still ongoing Jacobite revolts and they were real threats to the Throne of England. We might put this on par with a member of Al Qaeda becoming a Grand Master… and then only urging him to stepdown as Grand Master and no further action taken against him, so long as he was not actually engaged in any crimes. Yep. All anyone can say is: “Booooooooooo!”

It is easy for us look back at the politics of the early Grand Lodge of England and see it as mere “history.” We don’t see all this as deeply political, or even radically political, but it was. We lose sight of the implications of these things because they happened in England a long time ago. Yet, even as history marches forward, we will see again and again Freemasonry intwined with politics.

Freemasonry is a social club, and thus is typically a reflection of the larger socio-political climate it is situated within. I could probably do a second part to this piece to further elaborate, and I probably should, but for now, I will leave it at this. We could deeply explore the politics behind various anti-fraternization policies of Grand Lodges during the American Civil War, as well as how many brothers chose to ignore those policies (and just as many followed them). I have previously explored on the Whence Came You? podcast how most Freemasons and Grand Lodges in Germany renounced Freemasonry and signed up with the Third Reich when Hitler became Chancellor of Germany… a reality that is very contrary to the feel-good narrative we are fed about the origin of the Forget-Me-Not. Heck, even today, I have wondered how the Grand Master of Russia could run against Putin for President and not end up going missing (it has been rumored that the two are very close friends and that Putin actually has some influence over how Freemasons conduct themselves politically in Russia). We could look at how Freemasons have committed treason together (e.g. Boston Tea Party) as well as build a nation and even form states (e.g. it is well known that Freemasons had a huge and mighty hand in the formation of the State of Colorado).

Time and time again we will find that Freemasonry is very political, or at least politics and Freemasonry often walk hand-in-hand, no matter how much we say otherwise. The larger issue isn’t that we need to keep politics out of the Lodge or that our fractured political climate in the United States is bleeding over into the Lodge. No, the bigger issue is that we are confusing our patriotism with our politics.

We know we have a deeply divided political climate in this country. The issue has become that one side of the political aisle thinks their politics is “patriotic” and thus the other side are seditious bastards. Each side thinks their party is correct and walking with God, so the other side is wrong, and therefore we are the patriotic side
. If being antisemitic is the policy of one side, then the other side that says, “Hey maybe we don’t exterminate Jewish people,” then the former will claim that any favor extended to Jewish people is unpatriotic... and horrible things tend to follow shortly thereafter, historically speaking. Swap “Jewish” with “transgender” and the same point stands. Frame the same scenario with gun laws and suddenly one side is full of terrorists that want to rip this country apart! (See how I kept that example vague, and you already think it fits your point of view?)

It's not that politics in Masonry is dangerous. It’s how far sideways political identity has tipped. Bro. Darin’s original point in his post still stands: a lack of thinking, a total lack of reason in guiding our political understandings, a complete lack of original rhetoric in how we understand how we live and make policies together, has led to a decay in how politics can ever be appropriate within Masonry. Thus, what we are left with is left or right-wing soundbites regurgitated as if original, but ultimately is a lot of “sound and fury, signifying nothing.” This is when politics in Masonry becomes dangerous: when politics can’t be a part of Masonry.

~PD

 

Patrick M. Dey is a Past Master of Nevada Lodge No. 4 in the ghost town of Nevadaville, Colorado, and currently serves as their Secretary, and is also a Past Master of Research Lodge of Colorado. He is a Past High Priest of Keystone Chapter No. 8, Past Illustrious Master of Hiram Council No. 7, Past Commander of Flatirons Commandery No. 7, and serves as the Secretary-Recorder of all three. He currently serves as the Exponent (Suffragan) of Colorado College, SRICF of which he is VIII Grade (Magister), and is a member of Gofannin Council No. 315 AMD and Kincora Council No. 8 Knight Masons. He is a facilitator for the Masonic Legacy Society, is the Editor of the Rocky Mountain Mason magazine, serves on the Board of Directors of the Grand Lodge of Colorado’s Library and Museum Association, and is the Deputy Grand Bartender of the Grand Lodge of Colorado (an ad hoc, joke position he is very proud to hold). He holds a Masters of Architecture degree from the University of Colorado, Denver, and works in the field of architecture in Denver, where he resides with wife and son.

From the archives: Oh Sprig of Acacia! How Lovely are your branches....

by Midnight Freemasons Contributor
WB Darin A. Lahners


One of the most iconic images that immediately makes one think of Christmas is the Christmas Tree. The influence of Pagan rites can't be debated when it comes to the Christmas Tree. The celebration of the Winter Solstice was important to many pre-Christian faiths. Traditionally, the Solstice was a celebration of the power that their Sun God had over death or illness. The God, who after three days remained low in the sky and which was interpreted as death or illness, began to rise again. Many of these faiths used evergreen plants to serve as a reminder of this victory over death and the promise of spring.

The solstice was celebrated by the Egyptians who filled their homes with green palm rushes in honor of the god Ra, who had the head of a hawk and wore the sun as a crown. In Northern Europe, the Celts decorated their druidic temples with evergreen boughs which signified everlasting life. The Vikings thought evergreens were the plants of Balder, the god of light and peace. The ancient Romans marked the Winter Solstice with a feast called Saturnalia thrown in honor of Saturn, the god of agriculture, and, like the Celts, decorated their homes and temples with evergreen boughs.

Historical records suggest that the Christmas tree tradition was started in the 16th century by Germans who decorated fir trees inside their homes. In some Christian cults, Adam and Eve were considered saints, and many people celebrated them during Christmas Eve.

During the 16th century, it was not rare to see huge plays being performed in open-air during Adam and Eve day, which told the story of creation. As part of the performance, the Garden of Eden was symbolized by a “paradise tree” hung with fruit. The clergy banned these heathen practices. Still, some collected evergreen branches or trees and brought them to their homes, in secret.

These evergreens were initially called ‘paradise trees’ and were often accompanied by wooden pyramids made of branches held together by rope. On these pyramids, some families would fasten and light candles, one for each family member. These were the precursors of modern Christmas tree lights and ornaments, along with edibles such as gingerbread and gold-covered apples.

However, Legend has it that the modern Christmas tree was born when Martin Luther was walking home through the woods. He was struck by the amazing beauty of starlight shining through fir trees. In wanting to share this experience with his family, Martin Luther cut down a fir tree and took it home. He placed a small candle on the branches to symbolize the Christmas sky so he could recreate the experience with his family. What is known is that by 1605, Christmas trees were a thing as, in that year, historical records suggest the inhabitants of Strasburg "set up fir trees in the parlours … and hang thereon roses cut out of many-coloured paper, apples, wafers, gold-foil, sweets, etc."

Over time, the tradition was spread by German settlers of North America and other parts of the world. It still wasn't wholly adopted until 1846, when Queen Victoria was sketched with her German Prince, Albert, and their children standing around a Christmas Tree. Because of the Queen's popularity and her actions being considered Fashionable, the custom quickly was seen as being such and adopted by British and East Coast American Society.

So why did I entitle my article as such? Much like the Christmas Tree, the Sprig of Acacia is a representation of immortality. In fact, we are told that the: "Acacia or Evergreen which bloomed at the head of his (Hiram Abiff's) grave and betrayed the place of interment is emblematical of the immortal part which survives the grave and bears the nearest affinity to that supreme intelligence which pervades and animates all nature, and which can never, no never, die." You can immediately see why this connection is made. Whether you celebrate Christmas or not, let you be reminded of the lessons of your degrees when you look upon the Christmas trees of this holiday season. Try to practice our tenets of Brotherly Love by practicing the "Golden Rule" which is found in all religions to treat others as you would want to be treated, Practice Relief by giving generously to charity in order to help those that are less fortunate, and practice Truth with your words and actions this holiday season.

~DAL

WB Darin A. Lahners is our Co-Managing Editor. He is a host and producer of the "Meet, Act and Part" podcast. He is currently serving the Grand Lodge of Illinois Ancient Free and Accepted Masons as the Area Education Officer for the Eastern Masonic Area. He is a Past Master of St. Joseph Lodge No.970 in St. Joseph. He is also a plural member of Homer Lodge No. 199 (IL), where he is also a Past Master. He’s a member of the Scottish Rite Valley of Danville, a charter member of Illinois Royal Arch Chapter, Admiration Chapter No. 282, and a member of the Salt Fork Shrine Club under the Ansar Shrine. You can reach him by email at darin.lahners@gmail.com.

Does it really matter?

by Midnight Freemason Contributor
WB Darin A. Lahners


One of the things that Masonic Researchers seem to obsess over is how Freemasonry came into existence.  As romantic as the thought of us being from the lineage of the Knight's Templar or Mithraism or the Ellucian Mysteries or the Egyptian Mystery Schools or Enoch or Ancient Aliens or if we were just a natural progression from the Medieval Stone Masons guilds; but does it really matter?  

I don't know if any or many of the Masons really gave much thought about the future when they built the beautiful but now expensive-to-maintain Masonic cathedrals like the Masonic Temples in Philadelphia, Detroit, and Salt Lake City to name a few. These brethren thought that Freemasonry would continue to be as popular as it was in their time.  They didn't foresee the decline in membership that has been occurring since we hit the four million member high watermark in 1960. To be honest, had you told any of them that we'd have four million members at one point, they would have felt that they did the right thing by leaving their future brethren ample space to work in the quarries. 

Unfortunately, Freemasonry has been in decline since then, and short of some miracle, it will continue to decline.  I just turned 49 years old, middle-aged by some standards, but yet still a young adult in Freemasonry where the average age of membership is somewhere in the mid-60s. While I don't have the exact number, the estimates put our current membership count somewhere between 1 million and 2 million members in the United States depending on which source you want to believe. If we just say that we have lost half our membership in 60 years, we will most likely see another 1 - 1.5 million member decline in the next 20 years.  
But does it really matter?

I truly believe that it doesn't.  It isn't going to matter how many lodges close or consolidate, how many appendant bodies have to consolidate their Grand Bodies or jurisdictions or perhaps close altogether, or how many members we have.  The only thing that matter is that Freemasonry survives. It matters because of what Freemasonry is in its purest form, which is an egalitarian democratic institution that forbids sectarian influences during its proceedings.  As long as we have one lodge that exists somewhere in the world, then Freemasonry survives.  That's all that matters.  Because as long as one lodge exists, it could then give birth to others, and appendant bodies could be resurrected, well you get the idea.  

So maybe we need to stop worrying about the ifs, whens, and buts, and just try to make sure that Freemasonry in some fashion survives for future generations. Nothing else really matters. 

~DAL

WB Darin A. Lahners is our Co-Managing Editor. He is a host and producer of the "Meet, Act and Part" podcast. He is currently serving the Grand Lodge of Illinois Ancient Free and Accepted Masons as the Area Education Officer for the Eastern Masonic Area. He is a Past Master of St. Joseph Lodge No.970 in St. Joseph. He is also a plural member of Homer Lodge No. 199 (IL), where he is also a Past Master. He’s also a member of the Scottish Rite Valley of Danville, a charter member of Illinois Royal Arch Chapter, Admiration Chapter No. 282, Salt Fork Shrine Club under the Ansar Shrine, and a grade one (Zelator) in the S.C.R.I.F. Prairieland College in Illinois. He is also a Fellow of the Illinois Lodge of Research. He was presented with the Torok Award from the Illinois Lodge of Research in 2021. You can reach him by email at darin.lahners@gmail.com.    

Jacob's Ladder - You Don't Know, What You Don't Know

by Midnight Freemason Contributor
Robert H. Johnson


There are a number of symbols within Freemasonry, and there are no shortage of explanations and attributions for them. No doubt some are ancient and thus indisputable in their meaning e.g. The Circumpunct, meaning Deity, Self, and even a modern attribution in the ages of science as the pictograph for Gold (AU). Others, like the explanations of how to wear your apron, have assigned value that was done much later. Examples being the spiritual (triangle) over the square (physical). These and others are romantic, and yet are an invention of "modern" times. How do we know this? Because the shapes of aprons are of modern design, themselves attributed to the ease of manufacturing. This has been talked and written about ad nauseam. 

Another great example is the placement of the "G" within the Square and Compasses. This too is a "modern" and geographical adaptation. It's distinctly American and the items for which it is supposed to be representative of, only begins with the letter "G" in a few languages, thus rendering it "un-universal". This of course doesn't mean it shouldn't be used or that just because we thought it was cool and invented some concept to attribute to the symbol, even after the fact, and much later, we should drop it. To the contrary, if the assigned value assists you in determining a symbols personal value, than go nuts. But, we should always be honest about our symbols and understand our historical roots. 

We should in fact be arming our new Masons with the ritual teachings, and also the historically and contextually accurate information as well. Yes, I just alluded to the fact that ritual is not factually or historically correct. It is a symbolic work. The writers of the ritual most certainly thought some elements were fact, as they were taken from the Tanach (Septuagint). They likely used these allegories to drive home points, and embellished where they needed to. That's okay, because it's symbolic. It's a vehicle to assist you from getting from point A to point B cognitively, and hopefully changing the way you think in order to change your outward and inward behaviors. 

The stance I take here in no way is meant to take away from the esoteric value of the aftermarket attributions we tend to place on the symbols. Again, if this assists you in manifesting your destiny, then this is the "flourish" that is right for you. And the flip side to this, is that when we dig deeper into the historical and contextual meanings of symbols, we often find something even more complex and deeper than anything we'd thought of before! It pays to research, both externally and internally. 

At this point in the blog post I thought I'd have wrapped it up, but in the interest of giving away something, I thought what the heck...So I decided to give a quick gloss over of something. 

I asked myself, "What is a symbol I don't know too much about, outside the ritual and it's immediate biblical associations?" I chose Jacob's Ladder. Here's a brief synopsis of what I knew and felt it meant symbolically, what I learned after brief research and my (possible) new symbolic outlook. 

What I knew Biblical - Genesis 28 - A guy named Jacob (son of Isaac) was traveling, he decided to sleep on the ground and place his head on a rock. While sleeping, he has a vision of a ladder which extends from the Earth to the heavens. Angels went up and down the ladder. When Jacob awoke, he thought it was a miraculous vision. The ladder is seen in the biblical context as the bridge from Earth to the heavens and the rungs and angels signify the many ways we may traverse to the heavens, through sacrifices, prayers and the giving of the Torah. It's a lesson in connection. 

What I knew Masonic - Jacob's ladder also symbolizes the ways in which we may reach a state of "redemption". It is said to have 3 principal rungs which are "Faith", "Hope", and "Charity" (Love). In Masonic teaching, we're told that of these attributes, Charity is the greatest because of its long lasting impact on successive generations of people. Further, in other esoteric circles the ladder may also represent the foundation cord or rope which one travels on their way to the higher realms. The angels representing the different attributes or even Sephiroth. It even has a relation to the Hindu Gunas (3 attributes which must be in balance to escape the Samsara). 

What I learned - The idea of the ladder, like much of the Tanach is taken from earlier texts from without the system. The ladder itself exists in other cultures and is used in their religious and initiatory rites. It is used as a way to symbolize the steps upward or progressive, through a set of degrees or rites of passages. While in Freemasonry we give the allegory of just three "principal" rounds, most traditions which are older give it seven steps. Perhaps the three principal rounds are evenly distributed (first, fourth, and seventh). The number seven has it's various attributions that we're all familiar with. One Mackey points out is that the seven rungs in Freemasonry are attributed toward the Earthly virtues ad te Divine Virtues, Namely, Temperance, Fortitude, Prudence and Justice, plus Faith, Hope and Charity. 

The Persians used a variation of the ladder and they used the number seven. It represented the soul's progression toward perfection. They referred to each round as a "gate". During the "Persian Mysteries", it was necessary for candidates to progress through winding cavernous spaces (7 in total). Each cavern representative of a world or more aptly some sort of representation for the state of humanity and or the mind. The last cavern or world being called "Truth", which is very interesting when we look at the Hindu philosophy of Absolute Truth and how even that relates to the preeminent Masonic virtue of Truth. 

Mackey's Masonic Encyclopedia gives us this table explaining these rounds of the ladder. You move from the base (1) to the top (7).
7. Gold .............. Sun ............... Truth
6. Silver ............. Moon ........... Mansion of the Blessed
5. Iron ............... Mars ............ World of Births
4. Tin ................ Jupiter ......... Middle World
3. Copper .......... Venus .......... Heaven
2. Quicksilver ... Mercury ....... World of Pre-existence
1. Lead ............. Saturn .......... First World
Above I made a few cryptic references to Hinduism and it's teachings. There is an entire paper's worth of significance here that we could go into, and I will...for the Lodge of Research. 😁

For those that are intent on discovering even more about the historical and contextual meanings of Jacob's Ladder, I invite you to look in Mackey's Encyclopedia as a first step. Then I would recommend looking at concepts within Mackey's as referenced in other books of the same nature, before finally venturing out into the world of archaeological papers (non fraternal) for an un-Masonic and unbiased look as well. What truths you find in the non-masonic, which align with the Masonic, may very well be your best argument for what is true. Have fun!

We don't know, what we don't know!

~RHJ

RWB, Robert Johnson is the Managing Editor of the Midnight Freemasons blog. He is a Freemason out of the 2nd N.E. District of Illinois. He currently serves as the Secretary of Spes Novum Lodge No. 1183. He is a Past Master of Waukegan Lodge 78 and a Past District Deputy Grand Master for the 1st N.E. District of Illinois. Brother Johnson currently produces and hosts weekly Podcasts (internet radio programs) Whence Came You? & Masonic Radio Theatre which focus on topics relating to Freemasonry. He is also a co-host of The Masonic Roundtable, a Masonic talk show. He is a husband and father of four, works full time in the executive medical industry. He is the co-author of "It's Business Time - Adapting a Corporate Path for Freemasonry" and is currently working on a book of Masonic essays and one on Occult Anatomy to be released soon.


Murder And Treason Excepted - Revisit

by Midnight Freemason Contributor
Steven L. Harrison, 33°, FMLR


I recently produced a Benedict Arnold video for the Whence Came You podcast.  The gist of its message is this: had a wound Arnold received in the Revolutionary War's second Battle of Saratoga been fatal, he would today be considered a great American hero.  

Having been appointed commander of the fort at West Point, Arnold contacted British Major John Andre, offering to surrender the fort to the British in exchange for an unspecified high rank and £20,000 (Roughly £2.7 million or $4 million today) .  West Point was located on the Hudson River; had the British taken control of the fort they would have controlled the river and probably turned the tide in the Revolution to their favor.  The plan fell apart when Andre was caught and, on October 2, 1780, executed as a spy.  

The British, in turn, gave Arnold the rank of Brigadier General and reduced his payment to £6,315 (£850,000/$1.25 million), since the plot failed.  Arnold moved to England and lived in relative obscurity until his death in 1801.

The video itself, a short vignette which can be seen at http://bit.ly/1VnDgVZ, doesn't tell the full story.  In researching the piece, I discovered some additional things about Benedict Arnold worth sharing:

Arnold was an active member of Hiram Lodge 1, New Haven, Connecticut.  After his act of sedition, the Lodge struck his name from its records, as did other Lodges Arnold had visited.

Benedict Arnold's father was Benedict Arnold III.  He also had an older brother named... Benedict Arnold.  It was his family's tradition to have a son with that name in each generation.  His older brother died before he was born and the family gave him the same name.  His full name was, in fact, Benedict Arnold V.

Arnold was a deserter in the French-Indian war, even though under extenuating circumstances.  He received word his mother had contracted Yellow Fever and left the battlefield to be with her.  She died shortly after he returned home.

Arnold's first profession, at 21, was a shopkeeper, selling medicines and books.  

He became a trader, a profession made difficult by the taxes the British levied to maintain the colonies.  Subsequently, to avoid the taxes, he became a smuggler.

He was catapulted to hero status when, together with Ethan Allen, he captured Fort Ticonderoga early in the American Revolution.

He led  a march to Quebec in 1775, in an effort to capture the city and make Canada the 14th colony!  When General Montgomery, who was supporting him, died, the mission failed.

Arnold again was considered a hero at the Battle of Valcour Island in the American Revolution.    He felt he should have been promoted as a result of this victory, but others were promoted over him, beginning his resentment toward the American cause.

He subsequently drove the British to the sea and was made a Major General.  With other less deserving men still superior to him, his resentment continued.

When General Horatio Gates hesitated to advance at Saratoga, Arnold took command and defeated the British.  Arnold was wounded in his left leg for the third time in his career.  He clearly was responsible for the victory but Gates snatched the glory and accepted British General Burgoyne's sword.  To add further insult, Arnold was placed under arrest for disobeying orders.  

In order to impress the father of Peggy Shipman, he purchased a 96 acre estate and subsequently married her.  The remaining money he owed on the estate sunk his finances.

When he cooked up his plot  to surrender West Point, he gave Major John Andre a pass to get him through American lines.  Andre was robbed.  When the robbers-turned-patriots discovered Andre was a spy, they arrested him and showed the pass to George Washington.  That tipped Washington off that Arnold was a traitor, and Washington immediately set out to arrest him.  Arnold escaped with only minutes to spare.  Although she knew about the plot, his wife Peggy somehow convinced Washington she was innocent.

The British made Benedict Arnold a Brigadier General in the British Army.  Americans hated him and the British resented him.  No one trusts a traitor.

An apocraphyl story claims George Washington was so angry at and so reviled Arnold he decreed his name should never be written down; subsequently he had the gravestones of Arnold's father and brother of the same name removed.  Indeed, records at Old Northtown Cemetery in Connecticut, where his father is buried, indicate "Gravestone removed in 1781."

Also, a marker known as the "Boot Monument" at Saratoga battlefield honors Arnold's heroism without naming him.  The boot commemorates the wound he received to his leg without otherwise recognizing a traitor.

The Boot Monument at Saratoga Battlefield honors 
Benedict Arnold, but does not mention his name.
In the end, Benedict Arnold regretted his seditious actions.  Knowing he was dying, he put on his former uniform and said, "Let me die in my old American uniform — The uniform in which I fought my battles.  God forgive me for ever putting on any other."

It may have been a noble thought, but it's doubtful anyone, including his former Brothers choose to forgive him.  After all, whether it be secrets or vile deeds, we Freemasons have a saying, "murder and treason excepted."

~SLH

Bro. Steve Harrison, 33°, is Past Master of Liberty Lodge #31, Liberty, Missouri. He is the editor of the Missouri Freemason magazine, author of the book Freemasonry Crosses the Mississippi, a Fellow of the Missouri Lodge of Research and also its Worshipful Master. He is a dual member of Kearney Lodge #311, St. Joseph Missouri Valley of the Scottish Rite, Liberty York Rite, Moila Shrine and a member and Past Dean of the DeMolay Legion of Honor. Brother Harrison is a regular contributor to the Midnight Freemasons blog as well as several other Masonic publications. His latest book, Freemasons: Tales From the Craft & Freemasons at Oak Island. Both are available on amazon.com.

Freemasons on the Titanic

by Midnight Freemason Guest Contributor
WB E. Gordon Mooneyhan


Our craft has traditionally attracted good men of every social standing. Today we have pizza delivery drivers, business owners, and politicians among our members. It was similar in Edwardian England; our Craft attracted individuals who wanted to better themselves, regardless of their social standing.

A prime example was the RMS Titanic. It is doubtful that any other ship in history has had as many pages written, or as much film shot about it like the Titanic. It was not the deadliest sinking ever; that dubious honor belongs to the Wilhelm Gustloff, when over 9,000 people died when she sank near the end of WW2. However, the Titanic is arguably the most famous. The first movie of the sinking was made less than a month after the disaster, the Germans made a propaganda film of the sinking, Walter Lord’s “A Night to Remember” was probably the most accurate as far as the timeline of events went. And there was James Cameron’s blockbuster “Titanic.” And let’s not forget bestselling author Clive Cussler who “Raised the Titanic.”

The Titanic is a perfect microcosm of Edwardian society. It was, basically, a small town. From what I have been able to find out, of the 2,240 passengers and crew on board, 29 were members of the Craft. Nine were in First Class, six in Second Class, three in Third Class, and the balance of thirteen were part of the ship’s crew, and there was one Brother who was an employee of the United States Post Office (remember, RMS stood for Royal Mail Ship).

Let’s start with the Brothers who survived the sinking. Doctor William Frauenthal was a First-Class passenger on the Titanic after returning from France where he had gotten married. His specialty was the treatment of chronic joint diseases, and he had established a clinic in New York City for the treatment of patients. He, his wife, and his brother were all in lifeboat number 7 when it left the sinking Titanic at about 12:40 a.m., approximately one hour after the ship struck the iceberg. 

Elmer Taylor was a pioneer in the paper container industry. He designed and manufactured automatic machinery for moisture-proof food containers, and had begun the manufacture of paper cups in England under the name Mono Industries. He and his wife were in lifeboat 5 or 7. He died on May 20, 1949, in East Orange, New Jersey, and was buried with his first wife in Smyrna, Delaware.

Second Class Chief Steward John Hardy had been employed with the White Star Line for 12 years and had served on the Majestic, Adriatic, Olympic, Teutonic, and finally the Titanic. He retired to his room on Sunday, April 14, at approximately 11:25 p.m. His room was on E Deck, roughly amidships and he felt a slight shock a few minutes later. He was later roused by the Chief First-Class Steward who told him the ship was taking on water forward. He got dressed and made his way to the Boat Deck, assisting passengers in getting their life belts fastened. He reached his assigned station and assisted Second Officer Charles Lightoller in getting passengers on the lifeboats. Eventually, he would board Collapsible D and be saved by the Carpathia. He and his family later emigrated to the United States. He died in Maplewood, New Jersey on October 7, 1953.

Aragõa Harrison was a First-Class Saloon Steward on the Titanic. He had served in the Boer War as a Lieutenant in the Royal Field Artillery. He was assigned to lifeboat 15 at the time of the sinking. Once it was lowered away, he assisted passengers into lifeboats 11 and 13. He then assisted passengers in getting into lifeboat 9 until he was ordered to get into the lifeboat by First Officer William Murdoch.

Herbert Pitman was the Third Navigation Officer on the Titanic. At the time of the Titanic's collision with the iceberg, Pitman was off-duty, half-asleep in his bunk in the Officers' Quarters. He heard and felt the collision, later testifying that it felt like the ship "coming to an anchor." He was dressing for his watch when Fourth Officer Boxhall rushed in and informed him they had struck an iceberg and were taking on water. Pitman was then ordered to report to the starboard side of the ship to assist in uncovering lifeboats. After receiving the command to lower the boats, Murdoch ordered Pitman to take charge of Lifeboat No. 5. Before Pitman entered the lifeboat, Murdoch shook his hand saying "Goodbye; good luck." Pitman at this point did not believe that the Titanic was seriously endangered, and thought the evacuation of passengers was precautionary. He stepped into the lifeboat and it was lowered to the water. Murdoch had ordered Pitman to take the lightly loaded lifeboat to the gangway doors to take on more passengers there, but (as Pitman later testified) the doors failed to open as the lifeboat waited for this about 100 yards off from the ship. Up to this point, Pitman had expected the ship to remain afloat. After an hour in the lifeboat, however, he realized that the Titanic was doomed, and withdrew the lifeboat 300 yards further off from the descending ship. He watched the Titanic sink from about 400 yards distance, and was one of the few to state afterward in the official inquiries that he thought she sank in one piece. As the stern slipped underwater, he looked at his watch and announced to the lifeboat's occupants, "It's 2.20." Hearing the cries of those in the water after the ship had gone, Pitman decided to row back to them to rescue whomever he could. However, after announcing this course of action to the passengers in the lifeboat he was confronted with many protests from them against the idea, with the expression of fear that the lifeboat would be mobbed and capsized by the panicking multitude in the water. Faced with this Pitman acquiesced and kept the lifeboat at its station several hundred yards off while the passengers and crew in the water perished swiftly in the cold. The water temperature was estimated to be 28 degrees F and hypothermia would occur in under 15 minutes. In later life, Pitman admitted to bearing the burden of a bad conscience for his failure to take the lifeboat to the rescue of those dying in the water that night. He died of a hemorrhage on December 7, 1961, at the age of 84. 

James Widgery was a Second-Class Bath Steward on the Titanic. He was assisting with getting passengers onto Lifeboat No. 9. He would leave on that boat after helping it to get filled almost to its limit.

Of the 29 Brothers on the maiden voyage of the Titanic, those six were the only ones to survive.

Starting with the First-Class passengers who did not survive, let’s look at businessman John Baumann and theatrical producer Henry Harris. In addition to being Masonic Brothers, they were also acquaintances. Baumann had helped out Harris during a time of need in 1909 and, in 1912, Baumann found himself in need while in London and Harris returned the favor. Both men were on the Titanic. While not much is known about their time on the Titanic, Baumann was last seen in the company of Harris after he had placed his wife on the last lifeboat to leave the ship. Baumann’s Will left his Masonic charm, watch and chain, and several other personal possessions to Mr. Harris. Both men would die on that fateful night in 1912.

John Brady was Vice President of the Pomeroy (Washington) Savings Bank. He had been on an extended European vacation and was concerned about being able to return home because of the coal strikes that were ongoing in the United Kingdom. He had also booked passage on a German-flagged vessel in case there wasn’t coal available for the Titanic. He was a member of the Pomeroy Masonic Lodge as well as the Commandery in Walla Walla and the Elkatiff Temple in Spokane. 

Major Archibald Willingham Butt was a military aide to Presidents William Howard Taft and Theodore Roosevelt. His health was faltering because of his attempts to remain neutral in the quarrel between Taft and Roosevelt. He took six weeks' leave from the White House and went to Europe. He was returning on the Titanic with his close friend Francis Millet. There was a story that Major Butt had a daughter who was illegitimate and survived the sinking of the Titanic. When the facts of her story are looked at, it becomes clear that the story has no foundation in truth. The Millet-Butt Memorial Foundation was set up in their honor after the sinking.

Howard Case was born in Rochester, NY in 1863. He had moved to England around 1890 when he first appears on a census. He was in the oil business. It is believed that he was on a business trip to Standard Oil of New York when the Titanic sank. There are many accounts of Case helping women and children into the lifeboats before stepping away from the lifeboats to meet his own fate.

Alexander Oskar Holverson was born in Rushford Minnesota in 1869. He became a successful traveling salesman and was a member of Transportation Lodge #842. He and his wife had been on vacation in South America since late 1911. They arrived in Southampton, England on April 6 aboard the Aragon and departed on April 10.  Mrs. Holverson would survive in Lifeboat No. 8. His body was one of the few recovered.

Harry Molson’s name may sound familiar. He was the 4th generation of a family that had made its fortune in brewing beer, banking, and building steamships. Although he wasn’t from the influential side of the family, he did inherit a considerable fortune when his uncle, John Henry Robinson Molson, unexpectedly died and left him with a fortune. He was the Worshipful Master of Quebec’s oldest Masonic Lodge, St. Paul’s Lodge #374. He survived several boating accidents; the sinking of the Scotsman in the Gulf of St. Lawrence, and he swam to shore when the Canada collided with a collier in the St. Lawrence River. He was a bit of a playboy and engaged in a long menage a trois with his cousin Alexander Harris and his (Harris’) wife, Florence. Alexander did not mind sharing his wife with Harry; even though they kept their affair discreet, it was well a known fact in Montreal. He was last seen on the Titanic removing his shoes and planning to swim to a ship whose lights could be seen off the port bow. His body was never recovered. There is a memorial to him in Montreal’s Mount Royal Cemetery, Psalm 77, Verse 19, “Thy Way is in the Sea, and Thy path is in the great waters, and thy footsteps are not known.”

William Walker was a merchant. He was an active Mason in Hope Lodge F. and A.M. #124 having served as Worshipful Master. After it became apparent that he had not survived the disaster, Hope Lodge had a special meeting. Walker had taken a special interest in a friend’s son, and Theodore Bomeisler was to have been raised to the sublime degree of a Master Mason with Walker presiding.

Moving on to the Second-Class passengers, Reverend Robert Bateman was a Methodist Minister. He had returned to England to visit relatives and was encouraged to bring his widowed sister-in-law with him on his return to America. On the night of the sinking, he had organized a prayer meeting near the Second-Class Dining Room. It was a small group, not more than six or eight people. They sang hymns and prayed. The group had dispersed by 10:30 p.m. He had to escort his sister-in-law to the lifeboats, as she was reluctant to leave the ship. As the lifeboat she was in was being lowered, he reportedly threw her his necktie and shouted, “If I don’t meet you again in this world, I will in the next.” His remains were recovered by the cable ship Mackay-Bennett and forwarded to his widow in Jacksonville, FL, where he was interred in the Evergreen Cemetery.

William Gilbert was born in Breage, Cornwall, England in 1864. His father had emigrated to Butte, MT. where he worked as a miner, making intermittent visits back to Cornwall. William would eventually follow in his father’s footsteps becoming a miner. On January 24, 1896, he joined True and Faithful Lodge in Helston, England. His father retired from mining around 1900 and returned to Cornwall where he died in 1902. William never married and returned to Cornwall for a three-month vacation in January 1912. He delayed his departure until April so he could be on the maiden voyage of the Titanic. His Second-Class ticket cost £10, 10s. His body, if recovered, was never identified.

The ‘Guarantee Group’, put together by Harland and Wolff, sailed on the great ship’s maiden voyage to deal with any minor finishing faults. From apprentice plumbers to the ship’s chief designer, Thomas Andrews, each of the chosen men was selected for this prestigious role as a reward for his hard work during the ship’s construction. Second-Class passenger Robert Knight was a member of the Harland and Wolff Guarantee Group and a Brother. He was an engine fitter. Along with the rest of the H&W Guarantee Group, he would perish in the sinking. The city of Belfast erected a plaque in his honor near his home on Yarrow Street. They also erected plaques near the homes of the other eight members of the Guarantee Group.

Robert W. N. Leyson was from Kensington, London, England, and was born in 1887. He was inducted into Cambrian Lodge on January 16, 1912. His profession was listed as an engineer although virtually all records indicate he was a solicitor. He boarded the Titanic and was intending to join his older brother in New York. His body was recovered by the cable ship Mackay-Bennett. He was buried at sea on April 24, 1912.

Philip Stokes was a Mason in both senses of the word. There is no record of when he joined our gentle craft, nor of which Lodge he may have belonged to. His body was recovered with a Masonic button. He was also a bricklayer or an operative mason. His body was recovered by the Mackay-Bennett and was buried at sea on April 24th.

William Turpin was a member of the Lodge of St. George #2025 in Plymouth, England. He and his wife married on March 23, 1908, and, shortly after, he secured employment in Salt Lake City, UT. They had no children. In August 1911, they returned to England to visit their respective families. They were originally scheduled to return to the United States aboard the steamer New York, but the coal strike had them transferred to the Titanic. On the night of the sinking, second officer Charles Lightoller encountered a couple from the West Country. When the woman was advised that she should try to board a lifeboat, she replied, “Not on your life.” Although there is no proof, it is believed that the couple were the Turpins. Both of them died in the sinking and their bodies, if found, were never identified.

Only two brothers from Third-Class died in the sinking. Alexander Mellis Thompson was a stone polisher born in Aberdeen, Scotland on October 19, 1875. He would move to Cape Town, South Africa to pursue his chosen craft. He later returned to the United Kingdom. Thompson had secured work in Barre, Vermont, and was traveling alone to establish a home with his wife and children joining him at a later date. He was originally supposed to have traveled on the S.S. Cymric but the nationwide coal strike had caused that ship to cancel its voyage. He boarded the Titanic in Southampton. He had been raised to the sublime degree of a Master Mason shortly before sailing. His body, if recovered, was never identified. His obituary says that “He was known as a deft and artistic workman in lettering and designing.”

Arthur O’Keefe was born in Rahway, New Jersey in 1867. On the census, his profession was listed as a grocer. Arthur never married and spent his life living with his mother above the grocery store. His sister was widowed in 1908 and moved in with her brother and mother. Together the three of them ran the grocery store. The mother died in 1911. He was believed to have been a Freemason, and there is mixed evidence. He was heavily involved in local politics with the Republican Party. Besides the grocery store, he owned other property in Rahway. In February 1912, he left on a voyage to visit England, Scotland, and Ireland. He would send hope postcards and gifts from the various places he visited, including shamrocks which he timed to arrive on St. Patrick’s Day. On the night of the sinking, it is believed that O’Keefe was one of the men who managed to drag himself into Collapsible A. Olaus Abelseth from Norway, recognized him as the man that he had shared a carriage with on the boat train to Southampton. The hypothermia had made O’Keefe delirious and he died in the boat. His body, along with two others, was left in the boat when Fifth Officer Lowe arrived to transfer the survivors to one of the lifeboats. About a month after the sinking, Collapsible A was found by the Oceanic and the bodies were buried at sea.

There were six crewmen who were known to be Brothers and lost their lives on that terrible night. Henry Ashe was born in 1871 and, by 1891, had already begun a seafaring career. He first shows up as a waiter on the Cunard Line’s RMS Campania in 1897. By 1902, he had transferred to the White Star Line and was a steward on board the Majestic. He was made a Mason at Egremont Lodge on February 5, 1906. He signed on to the Titanic on April 4, 1912, as a Glory-Hole Steward. He was. basically, a steward for the crew.

Alfred Deeble was a First-Class Saloon Steward on the Titanic. Prior to that, he had served in the same position on the Titanic’s sister ship, RMS Olympic. He was born in 1877 and first went to sea aboard the Royal Navy ship HMS Brilliant. His last naval tour was on the HMS Prince of Wales. He was a member of Neptune Lodge 1264. His body was recovered by the Mackay-Bennett and he was buried at Fairview Lawn Cemetery, Halifax, Nova Scotia on May 3, 1912.

Edward Dodd was a Junior Third Engineer. He was born in Cheshire England in 1873. The 1891 census described him as a steam engine maker’s fitter apprentice. He apprenticed at the Crewe works of the London and North Western Railroad Company. When he completed his apprenticeship, he joined the White Star Line as Sixth Engineer, serving aboard the Celtic in 1904. He served on various White Star Line ships, including the Olympic. He was not married and was a member of Four Cardinal Virtues Lodge Number 979 in Crewe. A brass memorial tablet was erected in Christ Church, Crewe by his Lodge Brothers. It states, “In memory of Edward Charles Dodd, Junior 3rd Engineer who perished by the foundering of the Steamship Titanic in the Atlantic Ocean, April 1912. This tablet was erected by the Brethren of the Freemasons’ Lodge, Four Cardinal Virtues no 979 Crewe.”

George Dodd (no relation to Edward Dodd) was born in 1867. He was a member of Light of the South Lodge having become a mason on December 2, 1890. At that time, his occupation was described as Livery Story Keeper. He served as J. Bruce Ismay’s valet for ten years. He initially joined the Titanic for its delivery voyage from Belfast to Southampton. Dodd was instrumental during the sinking in directing passengers to the lifeboats. He perished in the sinking and his body, if recovered, was never identified.

Herbert Harvey was a Junior Assistant Second Engineer. He was born in Belfast, Ireland in 1878. He apprenticed at the Belfast and Northern Counties Locomotive Works in Belfast. After serving in the Boer War, he joined the shore staff of Harland and Wolff (the builders of the Titanic). He was on duty in the engine room when the Titanic collided with the iceberg. His body was never identified.

John Strugnell was born in Liverpool, England in 1878. He began his seafaring career in 1901 and was initiated into Freemasonry in October 1907. He was on board the delivery trip of the Titanic from Belfast to Southampton where he signed on for the maiden voyage as a First-Class Saloon Steward. He died in the sinking and his body, if recovered, was never identified.

Though technically not a crew member, Oscar Woody was a postal clerk on the Titanic. He was born in Roxboro, NC, on April 15, 1871. By the early 1890s, he was working in the Railway Post Office (RPO) cars running between Greensboro, NC, and Washington, DC. He resided in Washington until 1909 when he was assigned to the Marine Post Office and moved to New York. He became a Mason sometime before moving to New York. He received orders to join the Titanic and boarded on April 10, 1912. He was due to celebrate his birthday onboard the ship on April 15th. On the night of the sinking, Woody, along with the other postal clerks and a couple of the ship’s sailors, was last seen moving 200 sacks of mail from the ship’s post office to the upper decks in an attempt to keep the mail dry. His body was recovered by the Mackay-Bennett and he was buried at sea.

Five survivors of the sinking became members of our Craft afterward. Arthur Burrage was born in Sussex, England on August 4, 1891. He was a Plate Steward and probably escaped the sinking in lifeboat 13. He served in the merchant fleet during WW1 and was initiated into St. David’s Lodge on September 3, 1918.

Frank Aks, a Third-Class passenger, was born on June 7, 1911. He and his mother ended up on different lifeboats during the sinking and were reunited on the Carpathia. He owned a salvage company in Norfolk, VA. He was a member of Khedive Shrine Temple and Masonic Lodge 1. He died on July 15, 1991, at the age of 80.

William Coutts was born in Kent, England in 1902. His father had previously emigrated to America and saved enough money for his wife and two sons to travel in Second-Class. Wanting to save money to help furnish their new home, his mother purchased Third-Class tickets instead. They escaped in lifeboat 2. He was a member of the Pittsburgh Masonic Lodge. He died from a stroke on Christmas Day, 1957.

August Wennerström was born in Sweden on April 24, 1884. He was a journalist, typesetter, and social activist. He left Sweden to emigrate to the United States in 1912. He was a Third-Class passenger on the Titanic. He was swept overboard as the Titanic was making its final plunge and managed to get into collapsible A. He suffered permanent foot troubles from his prolonged exposure to the cold. He resided in Culver, Indiana where he was a gardener. He died on November 22, 1950, and is buried in Culver’s Masonic Cemetery. 

Titanic’s Fifth Officer, Harold Lowe, became a mason in the 1920s. He never held an office in his Lodge but was as active as being a mariner would allow him to be. He remained at sea but never achieved a command although he was made a Commander in the Royal Navy Reserve during WW1. He was also the only Titanic crew member to take his lifeboat back to look for survivors. He died on May 12, 1944.

~GM




I feel almost inadequate on my Masonic journey to be writing for the Midnight Freemason when I compare myself to how far other Brothers have gone whose writings have appeared here. At the same time, all our journeys are unique. I was raised to the Sublime Degree of a Master Mason in February 2006. My dad had been a Mason most of his life, and I had wondered about the Craft but never had the inclination to ask while he was alive. That is probably my greatest regret.


In early 2005, a friend who lived about 3 hours away from me, mentioned that he was having some problems. I had some money I could spare so I went to see him and took him grocery shopping. I managed to buy him about a month’s worth of food. Granted, there was a lot of hamburger helper and tuna helper, but it was greatly appreciated. As I got ready to leave, my friend asked me if I was a Mason. I told him that I wasn’t, but that my dad had been one. I thought about that question all the way home, and over the next few days at work. I then began my journey in our ancient craft.


The story doesn’t end there. My friend called me about 6 years later and asked me the question. He lives in a different Masonic Jurisdiction, but I was able to find, and contact, a Lodge in his hometown. Long story short, I was able to attend his raising.


I’m still a 3rd Degree Mason and am a Past Master of Seaside Lodge #419 in Myrtle Beach, SC.

E. Gordon Mooneyhan, W4EGM

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