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Why Masonic Scholars maintain the ‘fighting spirit’ to do that thing they do

On By themightykzIn FreemasonryLeave a comment

By Karen Kidd, PM
(I speak only for me)

Joseph E. Morcombe From Find A Grave From Unknown PublicationWelcome to Part II of blogs about Masonic Scholars and why they do what they do.

In March 1918, Grand Lodge of Iowa Grand Historian Joseph E. Morcombe penned a letter to North American Universal Co-Freemasonry Grand Commander Louis Goaziou about a Brother who had expressed some “facts” to him about Masonic history. “Facts” that were verifiably wrong but to which the other Brother was weirdly attached.

“Yet such as he are the leaders and light-givers of the brethren,” Morcombe wrote. “They will not dig for facts, taking their own intuitions or the mere say-so of others as ignorant as themselves as gospel, against all arguments that can be brought.”

In the same letter, Morcombe also doubted why he bothered to labor as a Masonic historian, surrounded as he was by so many “ignorant” brethren.

“When will American Masons be open-minded and logical; when will they search for the light of truth without stipulating ahead or on the way that they will not venture into certain fields? Sometimes I am disgusted enough with hypocrites and ignorances in the Craft to cease my endeavors. But then comes the new ascension of the fighting spirit, and I try to hit all the harder.”

In my observation, that “fighting spirit,” rather than any attention payed by rank-and-file Freemasons or what very little support or rewards the labor attracts, is what drives the majority of modern scholars in the Craft. Each one must figure out for themselves why they do that thing they do. They must define for themselves how to measure their “success” – or lack thereof – and develop strategies to attain that success.

Masonic scholars who ponder that today are largely building on the work of scholars who came before and who, in their own time, had to do their own pondering.

Albert_Pike_portrait
Painting of Albert Pike, which hangs in the museum of the Scottish Rite Consistory in Des Moines, Iowa (commons.wikimedia.org)
 – James Steakley

I suppose the best place to start is with the fellow who, in my most humble opinion, was the greatest scholar of all time, Albert Pike. 1

Pike’s mortal remains lie where he died, in the House of the Temple of the Scottish Rite’s Southern Jurisdiction in Washington D.C. Pike was a financial failure at almost everything else he tried but he excelled in Ritual development and Masonic research.

Pike also wrote many books, including his “Book of Words” and “Meaning of Masonry”2 but is best known for one of his earliest works, “Morals and Dogma of the Ancient and Accepted Scottish Rite,” which for decades well into the 20th Century was presented to newly raised Malecraft Masons. Millions of copies sit mostly unread on shelves throughout the world.

No one has more books of Masonic research in print than Albert Pike but how he can be considered a success and what his strategies were is still up for debate. “Success” and “strategy” for the Masonic scholar aren’t defined the same way as it would be in other scholarly fields. For the Masonic scholar, success often is all about getting the work done before dying; and strategy – assuming there one – is figuring out how to achieve the first objective.

Many don’t realize that Pike died on the job, in the House of the Temple, because he could not afford to retire. He depended almost entirely upon the patronage and financial support of the Southern Jurisdiction. Though it was for him very much a labor of love, he also clearly had no choice but to so continue until he died. And he did.

Which brings up a very important observation about achieving success in Masonic research: it won’t make you rich. It will not, in fact, bring you much – if any – financial reward at all, despite the great sacrifice it requires. If you really want to be a “success”, then you’re going to have to find a way to finance it.

Which means, of course – and you know what’s coming – don’t quit your day job.

I know of few Masonic Researchers who actually live by their research or their pen; I know of none who make it entirely on royalties. Those who do manage to devote themselves to full time research are those who enjoy financial backing of some sort. For the majority, being a Masonic researcher means working by day, toiling over their latest project during breaks and stolen moments at work, at night, on weekends and any other time away from their private avocation.

Their loved ones think they’re crazy which, in my opinion, experience and observation, is true. Without the support of family and friends, the Masonic researcher can have no hope of “success”, by any definition.

William_Preston_1812
William Preston, 18th and 19th Century Masonry researcher and ritualist. Image from the 1812 edition of “Illustrations of Masonry”

There have, of course, been Masonic researchers who were wealthy and financed their studies. These include William Preston, the 18th and 19th Century Masonic Lecturer whose name today makes up the first half the Ritual referred to as the “Preston-Webb,” worked in most US Malecraft Lodges today. He achieved success and he had a strategy to do it.

However, Preston and others like him are in the extreme minority of Masonic Scholars. Most relied/rely on the support of others and their own incomes to continue their research.

Jeremy Ladd Cross, the great Ritual developer of the early 19th Century whose “True Masonic Chart” remains a standard, was a hatter by profession. Thomas Smith Webb, the second half of “Preston-Webb”, was a book seller and manufacturer of wall paper. Carl Claudy, the 20th Century author of Masonic history, esoterica and fiction, was a journalist and freelance writer. Albert Mackey, an early compiler and writer of Masonic history, was a high-priced physician.

Margaret Jacobs From UCLA Dot EDU website
Margaret Jacob, professor emeritus at UCLA and author of “Origins of Freemasonry: Facts and Fiction.” –
history.ucla.edu/faculty/margaret-jacob-2

Even scholars of Masonry who are not themselves Freemasons do not live by their books alone. Margaret Jacob, whose work includes “Origins of Freemasonry: Facts and Fiction,” is a highly successful academic who teaches at UCLA. David Stevenson, who has written a great deal about the Craft, including his own “Origins of Freemasonry,” is Emeritus Professor of Scottish History at the University of St Andrews. Jessica Harland-Jacobs, author of “Builders of Empire: Freemasons and British Imperialism, 1717-1927,” is associate professor of history at the University of Florida.

Masonic scholars fortunate enough to be published may receive royalties but they are likely to spend far, far, faaaaaaaar more on research. Their tax preparers, like mine, classify what they do as a “hobby,” that it cannot be claimed – by any stretch – as a living. So far as the IRS is concerned, research does not define who the Masonic scholar is, much as the scholar may beg to differ.

So, all that said, the paramount strategy toward achieving success in Masonic Research, especially as a nonacademic, is to – somehow – find a way to finance it. For most Masonic scholars, that strategy involves “patronage” of some kind.

Patronage, in my experience, is a resource – any resource – that someone else parts with to advance a scholar’s endeavors. There are few Masonic researchers who rely on only one patron. Most, me included, have many patrons.

The greatest form of patronage in Masonic research is other researchers in the field; those willing to mentor, share discoveries and collaborate in the work. Many is the time I’ve been stymied in my research and another scholar – often a scholar who is not a Freemason – has provided me the one piece I couldn’t find on my own.

OLYMPUS DIGITAL CAMERA
Australia and New Zealand Masonic Research Council Past President Neil Wynes Morse

My greatest mentor, who watches over me from thousands of miles away, whom I seldom meet but who has provided so much in the way of time, material and faith, is Neil Wynes Morse. Morse is one of the world’s leading experts in Masonic ritual development, past president of the Australia and New Zealand Masonic Research Council (ANZMRC) and is known to many in Freemasonry as “the Canberra Curmudgeon”. He mentors many but I like to think I’m his favorite 😀

Of course, all the information in the world won’t get past your keyboard if you can’t keep a roof over your head or pay shipping and handling costs to some otherwise unappreciated librarian six states away for an obscure document s/he just photocopied for you. Sad to say, success in this field often comes down to cold, hard cash and where to get it.

I’ve heard that grants and awards to finance research exist but I’ve never secured one of these. Within Freemasonry, this kind of patronage is usually reserved for malecraft researchers or those scholars of Freemasonry who don’t write anything the malecraft don’t want written. If you are a Freemason in an Obedience not in amity with the 50 largest malecraft grand lodges in the US, and especially if you are a female Freemason, the usual sources of Masonic patronage simply are not available to you.

However, patronage takes many other forms. For me, patronage is a couch to sleep on while I’m in town visiting a local library.

It is a meal, a drink, bus fare or a seat in a car during a research road trip, room and board.

It’s someone willing to visit a dusty old archive on my behalf to look up something they can physically get to but that they may not, themselves, understand.

It’s air miles or some other way to shorten the physical distance between me and some small, cryptic bit of truth I’m after.

It’s not wondering aloud just how insane I might be.

And all I, and any other scholar, can ever do, by way of recompense, is say, “Thank you.”

All of that is patronage.

Patronage also is a kind, listening ear, sympathetic smiles and a great deal of love, attention, encouragement and patience. I want to place especial emphasis on the latter, patience. For as I mentioned earlier, all of us in Masonic research and publishing are crazy. Those who love, encourage and enable us in this madness are so very important for any success – however it is defined – that we may ever have in this field.

Another hurdle for the Masonic scholar is time. I’m not the best manager of that very precious commodity. When I’m in the throes of a project, I can’t sleep for long periods. Any spare moment is suborned to study. I plague my local library with impossible inter-library loan requests that they always manage to pull off.

I become very manic and intense when I catch the scent of something that has long eluded me. In these periods, I can be very hard to be around and quite difficult to get along with. I advise anyone considering or already laboring in the field of Masonic scholarship to do as I say, not as I do: manage well your time.

I also recommend something I like to think I’m a little better at: maintaining a strong back bone and unbreakable integrity – though others call it “stubbornness” and “being unreasonable.” Being the scholar in the room often means being the designated grown up. A good scholar, in any field, is insufferably objective and unable to toe any party line.

This attracts hostility from all sides.

Rudyard Kipling
Rudyard Kipling

Folks with agendas to push and axes to grind will seek you out and, trust me, they will find you. When they do, you’ll have to keep your mind focused on the truth and stick to it, even when it would be easier to give in to those for whom the truth takes distant second to internal politics or some other goal.

I recommend memorizing the poem “If” by the Freemason Rudyard Kipling; and, if you are a Freemason, paying extra close attention to your lessons in the Third; and if you’re York Rite, the Mark.

The greatest hurdle for a Masonic scholar is to figure out why they do that thing they do. The “why” is something each scholar must answer for themselves and while that answer may not always be the same for one scholar, compared to another, I think I have come upon a general reason “why” we do what we do.

Of course, the Masonic scholar can go a long time without answering that question but cannot count themselves a master until s/he does.

“Why are you doing this?”

“Because you are the only one who can.”
__________________________________

1 Yeah, I know there are folks who will want to debate that point with me. Take a number and, for now and for the sake of this blog, just go with it.

 2 You young whipper snappers should appreciate these links. I can remember when it was almost impossible to lay hands on even a hard copy of Pike’s lesser circulated work. Seriously, up hill both ways!

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As the Grand Lodge of Scotland Found Out, Social Media and E-Masonry aren’t Going Away

On By themightykzIn Freemasonry, Masonic NewsLeave a comment

By Karen Kidd, PM
(I speak only for me)

“The more rapid the change, the more substantial must be the response. In light of this, it is perhaps inappropriate for Freemasonry to seek to be immune to E-communication if its essential values are to survive.”

– Gerald Reilly and Josh Heller, “The Temple That Never Sleeps” (Cornerstone Book Publishers, 2006)

Back in September, the world – or at least those who paid attention – watched as the Grand Lodge of Scotland briefly rejected social media, in part because the so-called “secrets” were leaking out.

It was an abrupt about face by the grand lodge, which had for years enthusiastically embraced Facebook, Twitter and other social media platforms, in addition to its excellent website that provides informative announcements, articles and photos.

FULL DISCLOSURE: I am a huge fan of Robert Cooper, curator of the grand lodge’s library and museum, and editor of its Twitter and Facebook pages, in addition to being a noted Freemasonic historian, scholar and writer.

Cooper had the very awkward task of explaining to the wider world, via the Times in London (the Times online sits behind a pay wall, so I’ll quote with wild abandon), why the grand lodge’s social media pages had been put on hold pending an internal review.

“As with any organization there are internal private discussions that shouldn’t be aired in public,” Cooper was quoted in the Times. “Unfortunately, some of our members are doing that. Naively, they are putting up messages on Facebook saying, ‘What do you think about what the Grand Lodge are proposing?’ Issues being discussed are not public but then, all of sudden, they are in the public domain.”

Members also had been outing other members without consent and “there also have been cases where online disputes between brothers became less than fraternal,” Cooper was quoted in the Times.

The withdrawal didn’t go unnoticed.

“We have got 25,000 people from around the world who read the posts regularly,” Cooper was quoted in the Times. “We have had lots of queries as to why we have stopped.”

Yeah, well, it didn’t last. The Grand Lodge of Scotland quickly re-embraced social media and then tried to put the debacle behind them.

GL of Scotland statement“Brethren, it has been reported that the Grand Lodge of Scotland social media platforms had been shut down,” Grand Lodge of Scotland Grand Secretary J. Euan Edment said in a statement issued two days after the Times article was published. “This was due to a misunderstanding and as soon as it was noticed the situation was rectified. I am delighted to confirm that both our Facebook and Twitter sites are again operating normally and I hope any inconvenience has been minimal.”

The “inconvenience” resulted from only the latest effort by Freemasonic grand lodges and other supreme bodies to grapple with the pros and cons of life in the Internet Age and rise of the “E-Mason.”

Reilly300x400
Gerald Reilly, who with Josh Heller co-authored “The Temple That Never Sleeps,” first published in 2006 (photo courtesy of
Gerald Reilly

The E-Mason, as Gerald Reilly and Josh Heller observed in their book “The Temple That Never Sleeps,” published more than a decade ago, is “a Freemason for whom a part, at least, of their Masonic improvement is provided by membership of a Masonic E-group, or groups, set up for and subscribed to, for that purpose.”

When Reilly and Heller wrote that definition, Facebook was still in its infancy and most E-Masons were active in online Masonic forums (my personal favorite – and, gods how I miss it! – was “The Three Pillars”). In those online forums, Freemasons of all types were free to get to know each other, exchange ideas and generally communicate unfettered on the interwebs.

Those online forums have largely disappeared, replaced by Reddit and other social media platforms, but the unfettered communication continues.

While all of that has been going on, the grand lodges and other supreme bodies have largely viewed the cross-jurisdictional communication between individual Freemasons with no little worry. Those same bodies also have simultaneously tried to figure out how to harness the myriad of opportunities provided by the Internet.

“Technological innovation has radically changed the conduct of our daily lives. We can do things faster, easier and cheaper than ever before. We have information at our fingertips and an ability to communicate with each other, around the globe at the speed of light.” – Reilly and Heller, “The Temple That Never Sleeps”

Freemasonry has always – ALWAYS – been open to technological advances in the larger world and has been more than happy to adapt them to Masonic life and jurisdictional practice. Those advances have allowed members to travel further afield to attend meetings and functions while communication advances helped strengthen bonds between Masonic bodies and created other bonds that previously did not exist.

It isn’t all about being in walking distance and sending letters by courier anymore. Freemasonry has advanced along with the rest of the world.

So, why is the Internet so different?

There’s no simple answer to that question but I’ll try to keep it simple, notwithstanding.

Quite frankly, Freemasonic grand lodges and other supreme bodies have harnessed the Internet for the benefits that can be reaped but, like the Grand Lodge of Scotland, they’re still puzzling out some serious downsides.

First, the pros: The Internet makes it easier for Brothers and Sisters to communicate and communication is the gateway to understanding.

Second, the cons: The Internet makes it easier for Brothers and Sisters to communicate and communication is the gateway to understanding.

Grand lodges and other supreme bodies appreciate the Internet as a vehicle for making their front offices function more smoothly and be accessible. This translates internally into greater vehicles for getting information to their membership and externally into greater visibility for would-be members to find them.

It’s no longer a know-one-to-be-one situation. Those who seek Freemasonry now have a far easier time finding orders most congenial to them.

This development has been of especial importance to co- and femalecraft Freemasonry that in decades past had a very difficult time surviving, thanks in no small part to persistent persecution by the more numerous malecraft. The Internet has leveled the field for all three branches and made persecution far more difficult to carry out unnoticed.

Greater understanding between individual brothers and sisters, made all the more possible by the Internet, also has sharply reduced desire for continued persecution and increased interest in pursuing avenues of mutual interest.

The Internet also, for better or otherwise, gave rise to orders based entirely in the Internet. For me, that’s a bridge too far. An entirely virtual lodge experience would not work for me; I am more of an orthodox, traditional, brick-and-mortar Freemason.

However, I also am a great proponent of choice in Freemasonry. If virtual Masonry is your thing, have at it. The Internet made that possible for you.

More than making Freemasonry easier to find, there also is the not-unappreciated value of the Internet as a means of presenting a good image to the public. Bad things can happen when the public collectively decides that Freemasonry is bad. The Internet makes it easier for Freemasonic bodies to let the larger world know that they’re good people.

Faced with the great need to maintain good public relations, grand lodges and other supreme bodies find it unhelpful when individual members do or advocate unMasonic things or otherwise don’t toe the Masonic line. Those bodies are ever anxious that the world at large understand that their individual members speak only for themselves, not for the order to which they belong.

That distinction often is lost on the wider world.

Which is why the actions of misbehaving members is an even greater problem than before the Internet Age. Such misbehavior is now more easily noticed by the wider world (the William Morgan incident not excluded) and can reflect poorly on the order(s) to which the misbehaving brother(s) belong(s). Good public relations are important to the front office, particularly in areas where Freemasonry is under attack, so errant members are a huge concern.

It likewise is no especial shock that grand lodges and other Masonic supreme bodies don’t appreciate the Internet when it’s used by individual members to counter the various Masonic lines that those bodies promulgate. It also is now much more difficult for those bodies to reel in the errant brother or sister who doesn’t toe the Masonic line; or worse, doesn’t respect that line or doesn’t know that the line exists.

Those bodies also have been wary of the Internet as the medium by which Freemasons of various ilks – including bodies not in amity with each other and between whom there has been disharmony – to meet in a more level way. On the one hand, the Internet is helpful in providing greater opportunities for education and for brothers and sisters to get to know each other.

It also helps break down artificial barriers based on “regularity” and “amity,” which is where the wariness comes in. Regularity and amity are very much front office concerns and individual members might be less than sensitive to those concerns. They might, in fact, disagree and say so online – in the public domain.

However, the issue that seems to attract the most attention, as we saw with the Grand Lodge of Scotland in September, is individual members being too loose with an order’s secrets.

The Internet certainly has made Freemasonry’s so-called “secrets” more available but hasn’t made especially clear – for the Internet is generally a murky, if information dense, place – that the secrets aren’t about being secret. It’s about Freemasons being disciplined enough to not reveal them.

It’s about the individual Freemason, not the secrets.

So far as Freemasonic grand lodges and other Masonic supreme bodies are concerned, it’s one thing for the secrets to be available via more shadowy portions of the Internet; but quite another for their own members to share them on social media.Cropped

All of these issues are only the tip of the iceberg of what the various Masonic bodies are trying to figure out as they sail even further into the Internet Age. Some are maneuvering through those dangerous waters with more grace than others.

As we saw, the Grand Lodge of Scotland briefly tried the draconian approach, which magnificently failed. The failures attract far more attention than do the successes.

If you’ve read this far and are expecting me to suggest what the Grand Lodge of Scotland should have done or to provide an easy solution to all of this, I am going to disappoint you. I have no idea.

I, like everyone else in this Internet Age, am hoping for the very best but am anxious about what may turn out to be the very worst.

I do know that, barring something catastrophic that forces us all to dramatically regress in our collective evolution, the Internet, social media and E-Masonry aren’t going away. Fool that I am, I remain optimistic.

As Reilly and Heller observed more than a decade ago about the Temple that never sleeps:

“E-Masonry may well be met with challenges, obstacles and resistance along the way although we are not aware of any degree of formal resistance or for any proscription of participation. Perhaps it should be regarded as something that is future proof and that it could aid the survival of Freemasonry’s traditional values, although perhaps not in a traditional format.”

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The Grand Lodge of California’s Sudden Détente Toward Co- and Femalecraft Masonry is a Good Thing – I Hope

On By themightykzIn Freemasonry, Masonic News3 Comments
By Karen Kidd, PM
(I speak only for me)

The Grand Lodge of California, the state’s largest male-only Masonic body, apparently has suddenly concluded that it’s OK with women and mixed Freemasons. Seriously, they’re very chill about it.

This has been evolving for years, but it really became obvious when the May/June edition of California Freemason was issued. The entire edition is dedicated to the long history of women in Freemasonry – that is, as Freemasons – and not-at-all taking the old Malecraft line of ignoring, downplaying, and denying that past, present, and future.

They’re not even being condescending about it. Whoa O.O

The May/June issue of California Freemason includes articles about the universal appeal of Freemasonry “to men and women alike,” feminine symbols that “are threaded into the very fabric of Freemasonry,” and stories about women Freemasons and Co-Masons active in the U.S. All the articles are written as if the women Freemasons have existed for centuries (they have); there’s no problem with that (there isn’t), and that it is something that obviously should be taken for granted (it should).

The edition seems to be doing it’s level best to pretend that this has been the norm all along and invites the reader to buy into that. As if there never was any other less pleasant time in which Malecraft writers marginalized, downplayed, and ignored women-only and mixed Freemasonry.

The message is clear: this is the new line, dear reader. Let us forget the old.

Well, 1) some of us never bought into the old line, and 2) this is all very well and good, but it’s making me, as a masonic historian, more than a little nervous.

We’ve been here before.

This is not the first time that Malecraft Masons in California have been OK with Femalecraft and mixed Masons. The last time it happened, it didn’t turn out so well.

There are more than a few brothers and sisters who don’t want me to talk about that history because things are going well right now in California, and my talking about the unpleasant past, apparently, could endanger that.

“Just let it go,” one Femalecraft Mason said to me very recently. “Don’t screw this up for us.”

On one level, I can see wisdom in that. After all, there is precedent for burying unpleasant Masonic history. When the Antients and the Moderns healed their decades of often bitter differences in the early 19th Century, that generation largely pretended the bitterness never happened. It became as WBro Castells described it:

“Everything of a disagreeable and painful sort was forgotten, or passed over lightly; and a certain delicacy of feeling made everyone refrain from disputes which might engender bitterness and re-open old sores.”1

I can even see something Masonic about that.

However, the historian in me is more than a little alarmed because we have been here before. I hope it doesn’t go bad again, in the same way or in any other, but I can’t take for granted that it won’t.

Not that I can do anything more than watch while I hope for the best. I am but a common brother, no one great in any order.

Still, I am impudent enough to ask the Masonic movers and shakers at the actual center of all of this – far from the periphery where I stand, watch and hope – to please, PLEASE, just bear the unpleasant past in mind; and, above all, be cautious.

At least as cautious as I am trying to be.

The Masonic Order to which I belong, the Honorable Order of Universal Co-Masonry, United Federation of Lodges2 today is easily the largest Co-Masonic body in North America. Since its Masonic divorce from Le Droit Humain in the 1990s, the Order has grown to the point that it’s approaching the numbers of other mixed bodies in the world and now itself has become an international body.

That growth is its own mostly unwritten history, but this blog will be focused, instead, on why the developments in California are giving me pause.

Universal Co-Masonry has its largest North American presence in California. In no other state or province (outside of Colorado, the state in which the Order’s headquarters is located), does the Order have more lodges of multiple bodies than in California. There are more Blue Lodges of Universal Co-Masonry in California than any other state, including Colorado.

Some of the earliest Lodges of the order were consecrated in California and, then as now, those Lodges tend(ed) to be among the strongest in the Order.

Louis in about 1925
Louis Goaziou, Grand Commander of co-masons in North America, in a photo taken in about 1925.

Perhaps that was partly why Bro. Louis Goaziou, a leading founder and President and Grand Commander of Co-Masonry in North America during the first part of the 20th century, tried to steer the Order toward closer relations with Malecraft Masonry in the U.S. His aim seems to have been more about détente and acknowledgment rather than full on amity, recognition and other front office agreements.

Such things, really, are not necessary.

In the decades prior, Co-Masons largely preferred to operate under the radar of the Malecraft. The Malecraft were to be acknowledged and respected but close relations were ill advised. The Malecraft, after all, had a habit of throwing persecutions.

I’ll refrain from reciting the usual litany of that very unmasonic behavior in any great detail and just say that co-masons generally felt the Malecraft were, for good reason, best avoided.

Goaziou, who had been arrested in 1908 in Pennsylvania for being a Co-Mason and personally faced other Malecraft persecution,3 certainly agreed with that preference. However, as the years wore on and co-masonry grew, Goaziou seems to have developed a vision of how things could be if the various branches of Freemasonry could just get along.

There was, after all, much to be gained. In addition to harmony and that “certain delicacy of feeling,” a standing down of unpleasantness would be good for Co-Masonry. The Order would be allowed to grow without hiding its light under a bushel and, perhaps, the Malecraft would be willing to assist in that by opening their premises for Co-Masons to rent.

If better relations were possible, Goaziou decided there was too much to be gained for him to not at least try.

In the early 1920s, Bro. Goaziou took the first modest steps, mostly just a bit of outreach. When Goaziou traveled to Co-Masonic Lodges, he worked in visits to Malecraft Lodges.

Those Malecraft lodges, which Goaziou and other Co-Masons habitually referred to as “Lodges of F and AM,” were more than ready to receive him. Within a few years, he was speaking with Malecraft brothers who had “Grand” in their Masonic titles, and he developed a wide-ranging correspondence with many of the world’s leading Malecraft scholars of the day.

Soon Bro. Goaziou was receiving invitations to speak in open lodge, or at least with the lodge at refreshment, and the talks he gave were very well received. For example, he gave a talk on March 2, 1926 during a meeting of Rockridge Masonic Lodge No. 468, F and AM4 in Oakland, California on the topic of “Women in Masonry.” A local newspaper reporter was present, and Goaziou himself later reported to Co-masons in the Order that he was strongly encouraged by this particular lodge visit.

“There is hope for the future when it becomes possible for your Grand Commander to speak on ‘Women in Masonry’ before Lodges of F and AM.”5

During that stop in Oakland, Bro. Goaziou also visited five other Malecraft Lodges and had to turn down invitations to visit others for lack of time.

I could go on quite a while about events and developments in this largely successful effort to heal divisions between Co-Masonry and Malecraft Masonry in California, as well as the rest of the country. Things were looking very promising, much as they are in California now, but . . .

The bottom line was this: it went very badly. So badly, that it hasn’t been tried again until very recently.

I could go into great detail about how badly it went but this is a blog, not a book.6 Very long story short, a few Malecraft Masons of the bottom-feeding sort, who didn’t think much of Goaziou’s efforts or of healing divisions in Freemasonry, began to agitate for legal action against Co-Masons in North America.

The supposed basis for that legal action was never very clear but the overall subject seems to have been, “Get’em.”

In the early spring of 1929, articles slandering Co-Masonry began to appear in third-rate Masonic publications, largely written by the same few authors who acted very like trolls on the Internet today. The articles continued well into the summer and began to be picked up by more mainstream publications – Masonic and otherwise. Imagine the attention it would attract if the New York Times republished something first published in InfoWars.

By that autumn, an effort was underway to pressure the Grand Lodge of California “to take legal action against the Co-Masonic Lodges,” Goaziou warned in his October Circular.

There was as much to lose as there had been to gain. The math was simple enough. If the Grand Lodge of California took legal action against Co-Masonry, other Malecraft Grand Lodges were likely to follow. Legally, Co-Masonry was on very strong ground and probably could/would win any such litigation. Practically, however, Co-Masonry did not then have the resources to fight such a battle and probably would go under if it had to.

For months, Co-Masons held their breath, but Goaziou ultimately received word through back channels that the Grand Lodge of California had decided no such legal action would be taken. Co-Masonry in North America had missed a bullet.

Bro. Goaziou also continued to receive invitations to speak in Malecraft Lodges, and his many friends in Malecraft Masonry encouraged him to continue his efforts at healing the divisions.

However, Goaziou and other Co-Masons had suffered a terrible scare and collectively returned to the prior preference of avoiding Malecraft Freemasonry. Goaziou himself announced that he had been wrong to make the effort and that, “to avoid a recurrence of a similar incident,” he would refrain from those efforts.

It was over.

Now, here we are, about 90 years later. It’s 2019 and things are, again, looking promising in California.

LA MPS 1
A Masonic Philosophical Society meeting in San Diego, California, attended by California Co-Masons [Photo by Maria Isabel Sattui]

Today, not only does Universal Co-Masonry have its greatest presence – outside of headquarters in Colorado – in California, Femalecraft Freemasonry is very much on the rise in the state. Recently, Lodge Aletheia, active in Los Angeles under charter from the Women’s Grand Lodge of Belgium and which traces its history to the 1980s, gave a symposium and had no qualms about advertising it. They weren’t afraid at all.

It is now masonically safer to openly be a Co- or Femalecraft Mason in California. The May/June California Freemason seems to be further encouraging a certain giddy lack of circumspection.

I’ve also heard that the May/June issue of California Freemason itself has prompted significant conversations within the Grand Lodge of California, and that some of the discussions are about how to better show respect and appreciation for the many different threads of Masonry, without violating anyone’s obligations.

Which really isn’t all that difficult. Seriously, it really isn’t. It’s just not something that would have happened even five years ago.

And yet all this – and more – is happening out in the open without the Grand Lodge of California having a snit about it. No threats of lawsuits, getting the state’s General Assembly to move against Co- and Femalecraft Masonry, accosting non-Malecraft Freemasons on the street, breaking into their premises or any other bits of ugliness that could have been expected not very long ago.

Like everyone else, I want to feel very encouraged about that. In a way, I suppose I am feeling encouraged. I’m just feeling it in a very cautious sort of way.

Because that unpleasant history did happen and forgetting history usually tempts a repeat cycle. Still, I suppose the détente in California – if that’s what’s happening – is a good thing.

Y’all carry on, though I hope you will be cautious. I’ll just wait here in the periphery and see how it goes.

______________________________________
1 See page 27 of the WBro the Rev F. De P. Castells’ “Origin of the Masonic Degrees” (A Lewis, London, 1928).
2 Formerly know as the Honorable Order of American Co-Masonry, American Federation of Human Rights.
3 Yup, it was illegal to be a Co-Mason in Pennsylvania in 1908. If you want to know more about that persecution, as well as the historical points I’m trying to make in this blog, read this.
4 Merged to help form Oakland Durant Rockridge Lodge #188, F & AM in 1983.
5 Goaziou’s Circular 74 issued May 1, 1926.
6 Seriously, if you want to know, read this.

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Brother Nellie McCool Flies Again!

On By themightykzIn Freemasonry, Masonic NewsLeave a comment

By Karen Kidd, PM
(I speak only for me)

Brother Nellie McCool 33°, an aviator in her youth during World War II, flew again late this past spring and just might do it again next year.

Nellie preflight
Bro. Nellie McCool just before her flight, as the Boeing Stearman is being prepared (photo by Rosario Menocal)

“It was great,” Bro. Nellie told me last time I saw her. “It was a lot of fun. I’m happy I got to do it.”

Bro. Nellie, 97, went up in the cockpit of a Boeing Stearman, the same sort used to train aviators during the 1930s and 40s, on June 19, thanks to Ageless Aviation Dreams Foundation.

The Carson City, Nevada-based non-profit, staffed largely by volunteers and dependent on donations to continue their mission, dedicated to seniors and U.S. Military veterans, which made it possible for Bro. Nellie and the other former aviators in her group to make the flight.

As of the date of this blog, 4005 “dream flights” have flown via the foundation.

Bro. Nellie McCool as an aviator trainee during World War II

Nellie as a WASP
Bro. Nellie McCool as an aviator trainee during World War II

Some of you might remember Bro. Nellie from a previous blog. She was born 25 January 1922 in Lahunta and grew up in Beaver, Oklahoma and Colorado Springs, Colorado. McCool received her aviation training at Avenger Field in Sweetwater, Texas. She was among the Class 44-7-Trainees and became a member of the Women Airforce Service Pilots (WASPs), achieving the rank of Captain in the U.S. Air Force Reserves.

After the war, the WASPs were disbanded and McCool went on to earn her Ph.D. in Psychology from Colorado College and worked at several Colorado schools, including North Junior High, South Security School, and Harrison Senior High School. In the 1960s, at the height of the Cold War, McCool worked in intelligence at NORAD’s Cheyenne Mountain Complex. Later, she served 12 years in the guidance, counseling, job development and placement section of the state’s Board of Community Colleges and Occupational Education and she was director of the ABC for Self-Help Inc. counseling service.

Bro. Nellie also is a brother of the 33° and a member of the Supreme Council of the Honorable Order of Universal Co-Masonry, headquartered in Larkspur, Colorado, only a few miles from her home in Castle Rock.

She didn’t hesitate when the chance to fly again was offered by Ageless Aviation Dreams Foundation.

“Today, many of our former United States military pilots live in senior communities,” the foundation says on its website. “We want to take them back to a place in time when they were invincible, ruling the sky as proud military aviators.

As of the date of this blog, 4005 “dream flights” have flown, thanks to the foundation.

Nellie in the cockpit
Bro. Nellie McCool in the Boeing Stearman’s cockpit, with volunteer pilot Tim Newton (photo by Rosario Menocal)

As she did decades ago, Bro. Nellie climbed onto the wing of the Boeing Stearman to get to the cockpit for the flight over and around the Colorado Springs area, which included Garden of the Gods and Prospect Lake.

“When you’re up there, looking down, everything is in miniature,” Bro. Nellie said. “All your problems seem very small.”

Bro. Nellie and the other veteran aviators also made the local news.

Word has it that Ageless Aviation Dreams Foundation might offer a flight next spring, and Bro. Nellie said she’ll be ready if and when they do.

“I certainly hope so,” she said.

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Why a Grand Master’s Lodge dress code edict is a sign we’re doomed

On By themightykzIn Freemasonry, Masonic News4 Comments

By Karen Kidd, PM
(I speak only for me)

If you’re planning to show up in Georgia wearing a tank top, short-shorts, and flip flops, better keep it to Stone Mountain Park, Hearse Ghost Tours, Jimmy Carter National Historic Site and other such places. The Grand Master of the Grand Lodge of Georgia, the largest male-only Freemasonic obedience in the state, is having none of it.

“No Mason shall attend any Meeting wearing shorts, an uncollared shirt, t-shirt, exercise wear, open-toed shoes, sandals, or flip flops unless medically necessary,” Grand Lodge of Georgia Grand Master Michael H. Wilson said in his edict issued late last month.

Nothing herein shall be construed as prohibiting a Brother from wearing jeans or overalls with a collared shirt or any required medical device. Nothing herein shall be construed as requiring a Brother to wear a suit, sport coat, tie, or tuxedo unless the Worshipful Master so directs.

Edict out of Georgia

The first thing that caught my attention was the notion that medical situations exist that require the wearing of flip flops (apparently it isn’t just a post-mani-ped thing). Once I got over that, it occurred to me just how damning it is that a Grand Master anywhere has to tell Freemasons how to dress in Lodge; that enough Brethren there don’t already know.

And if they don’t already know that . . . well, it’s yet another sign that we’re doomed.

PreWorldWarIILodgeinCairoEgyptGranted, the Georgia edict inevitably would puzzle a Freemason, such as myself, hailing from an Order where everyone wears pretty much the same thing in lodge (guys wear white suits, gals wear white robes, it’s all very standardized).

Something like the Georgia edict just wouldn’t come up in the Order to which I belong. It just wouldn’t. The Brethren in that Order already know, they don’t have to be told. That said . . .

I think Georgia’s back story also is relevant as the Grand Lodge of Georgia has long been an outlier in Freemasonry.

In 2009, a Lodge under that obedience filed suit in DeKalb County Superior Court after the Grand Master of Georgia decreed a Masonic trial would be conducted to hear complaints about the lodge’s decision to enter a Brother of color.

That same year, in a more hushed up controversy, the Grand Lodge of Georgia pressured the allegedly independent Order of Eastern Star (OES) to expel its Co-Masonic members or lose the right to meeting in premises owned by Freemasons under the male-only body in that state. The Georgia OES dutifully ferreted out and expelled those members found to be Co-Masons, including one sister who had been a member of the OES for 25 years.

In September 2015, then Grand Lodge of Georgia Grand Master Douglas W. McDonald issued an edict that outlawed homosexuals among its membership.

The following year, then Grand Lodge of California Grand Master M. David Perry declared Georgia’s outlawing of Homosexuality to be “a sectarian stand which is inconsistent with and does not support the General Regulations of Freemasonry.” With that, the Grand Lodge of California withdrew recognition from Georgia and the Grand Lodge of Tennessee, which had issued its own similar edicts and other paper. The Grand Lodge of the District of Columbia likewise withdrew recognition from the grand lodges in Georgia and Tennessee.

McDonald resigned entirely from the fraternity earlier this year “for religious reasons” and that particular unpleasantness seems to have settled down.

I bring all that up to point out that a dress code edict is a very mild edict to come out of Georgia.

Chris Hodapp, in his always delightful and informative “Freemasons for Dummies” blog, argues that this edict points up a debate between “Exterior” Freemasons and “Interior” Freemasons. The Exterior brethren apparently feel that attire not fit for a visit with the Queen, attending a Nobel Prize event, or a five-star restaurant is an affront to the Craft; while Interior brothers opine that it’s what’s in a Freemason’s heart that counts and are just fine being clothed for Lodge as if they’re going to Denny’s.

It makes me wonder how far the latter group is from advocating showing up sky clad for lodge meetings, but that would be a very distracting digression. Maybe another blog.

Per usual, I can see a middle ground between the two extremes and how the latest edict out of Georgia might be trying to find it; but I also see something deeper going on here. It seems both extremes have forgotten more than a little history; and what they should already know without being told.

Historically, dress in a Lodge of Freemasons wasn’t all about showing respect to the Craft (who gets along just fine, regardless of how we dress). It’s supposed to be about recognizing how we meet, act and part with everyone but most especially with our brethren.

Mozart_in_lodge_ViennaIn the beginning, dressing for Lodge meant attire just a little less fit for a monarch’s court. It wasn’t a specific dress code or requirement so much as that’s how folks in the propertied upper classes, the group most attracted to Freemasonry during that period, dressed when they were out in public. It would be disrespectful to others to dress otherwise.

Likewise, dressing up for lodge wasn’t about dressing well or showing respect to the Craft so much as it was about being the equal of every Brother in the Lodge. With everyone dressed more or less the same, it’s difficult to identify someone’s social rank, especially in a dimly lit room.

One piece of Masonic garb that once was de rigueur, but now isn’t so much in the U.S., are the white cotton gloves. The idea behind them in Freemasonry was/is that two Brothers shaking hands could not determine each other’s profession based on the roughness, or lack thereof, of their hands.

It wasn’t about the gloves, it was how the Brothers viewed each other: as equals.

1927 convention croppedAs the decades wore on, Lodge attire continued to track what its members wore in public, where even hobos wore a suit jacket and a hat – always a hat. However, though folks generally wore much the same thing – and not a tank top in sight – it still remained obvious who everyone was in life, based on their clothing. If you were going someplace very special, you still expressed it by wearing your best, even if it basically was a grander version of what you wore all the time.

On that level, it could seem only natural that Lodge attire would track clothing fashion trends outside the Lodge, where things started getting very casual in the late 1960s. That view would ignore the very important exceptions to those casual trends that everyone recognized and still recognizes.

Even in our very casual age, folks still know when they should dress up and when they don’t need to. Folks don’t have to be told that they must dress up when they attend a wedding or go someplace else they consider very special. They don’t need to be told that, they just know.

Apparently in Georgia, enough of the brethren need to be told that the Lodge is a very special place that an edict is necessary.

I imagine those same brothers do know to dress up for their friend’s wedding but they are just fine with wearing PT shorts, a club T-shirt, and tube socks to Lodge. Because they don’t know the Lodge is very special to them.

If they don’t know that, then what else don’t they know?

Civilization is slipping and there are many signs of that. This is one of them.

The Confectioner’s Wife, Barber’s Daughter, Sisters in Caernarvon and Other Early Women Operative Masons

On By themightykzIn Freemasonry2 Comments

Stack of books croppedBy Karen Kidd, PM
(I speak only for me)
Sometimes an obvious lie is reason enough for me to find an archive, scratch up the resources to go visit that archive and then spend hours studying the archive to confirm what I already knew: the lie really is a lie.

When your niche history is women Freemasons, as it is mine, there are plenty of lies to be investigated. It seems to be my job in the 21st century, when a lot of history is being rewritten because of lies told in the not-all-that-distant past (thanks, Victorians). It doesn’t pay well but it needs to be done.

Today’s blog is about one lie in particular that is fading away. For generations, so-called scholars and walk-a-day Freemasons on the malecraft side of the Craft too often repeated as fact that women can’t be Freemasons because there were no women among the medieval operative masons, those who built the great cathedrals.

It’s a stupid lie. I could go into many reasons why it’s so stupid but the most glaring reason is that the operative guilds – a number of which remain active (see below) – have never denied the existence of its women members. It’s not a thing for them.

It has been a thing for some Freemasons, even malecraft scholars, who have promulgated this lie. They had their reasons. Ignorance looms large among them but there also was a desire to use this as an excuse – such as it is – to deny the existence of women Freemasons. They did so without buy-in from the operatives.

And the operatives historically, because of this, have not been very happy with Freemasons – including me by association. Not only did we steal their tools (we did) but we’ve also told lies about them; and ignored what efforts they made to correct us (they seem to have largely given up trying to get their tools back). As Freemasons who want to believe this particular lie have shown no especial interest in listening, the eventual attitude of the operatives, in my observation, has been to tell Freemasons “you go do you, leave us alone.”

This has been the state of things for generations as certain Freemasons nourished this peculiar, shared delusion.

That in mind, I recognize that the opportunity I received in the spring of 2017 to review the remaining medieval and enlightenment period membership records of the London Company of Masons, stored in MS 5984 at the Guildhall Library in London, was very special indeed. Getting permission wasn’t easy as I am a Freemason and, so far as the London Company is concerned, I’m somewhat suspect. They did, however, grant me permission.

There were conditions, mostly that I take great care of these documents as they are old and fragile. That meant the usual: white gloves (I brought my own), strings of white beads (the guildhall’s), staying within sight of the eagle-eyed librarians (who kindly pointed me to other documents), be careful where I breath/sneeze/etc., etc.

I also agreed not to publish photos of the records themselves (though I did take lots and lots of photos that I’m allowed to privately share), so the picture above of the bound records is the best I can do for this blog. I’m grateful for that much.

Not that I didn’t already know names of other operative women masons. I did. Just to name a few . . .

– (My personal favorite) “Gunnilda the Mason” of Norwich, mentioned in Calendar of Close Rolls for the year 1256.

– Four woman listed among the laboring, or “rough”, class of Masons in Caernarvon, for whom payments were recorded in about 1337. Rough Masons did the hardest work at the site. These four women Masons were Juliana filia fabri (Juliana, daughter of the smith), Emmota filia fabri (Emmota, daughter of the smith), Elena de Engoland (Elena of England) and Juliana uxor Ade (Juliana, wife of Ade). Juliana and Emmota, based on their contiguous position in the payment list and that bother were daughters of “the smith,” probably were sisters

We also have records of women operative masons whose names are not given. Clauses in the 1389 Certificate of the Guild of Masons at Lincoln refer repeatedly to sisters as well as brothers. Records of the Corpus Christi Guild at York charge apprentices to swear to obey “the Master, or Dame, or any other Freemason.”

I also knew the name of one woman (well, a teenager) operative mason that I expected to see – and did see – in the London Company’s records. She was Mary Banister, daughter of a barber in Barking, Essex, and her existence had been mentioned by a very few Freemasonic scholars who didn’t buy into the lie about her existence (and were generally ignored for their trouble).

I knew Mary Banister was not the daughter of a mason. Her father was a baker and she was not married when she paid 4 pounds 6 shillings to be apprenticed (same as was habitually charged male apprentices at the time) on 12 Feb 1713. That’s about all I knew about her before I saw the records for myself.

I now know her father was George Banister and that Mary Banister was bound to London Company master John Sumner. The London Company records actually contain two documents about Mary Banister’s binding. She is the only apprentice listed for Sumner in the London Company records I examined. That doesn’t mean he didn’t have other apprentices, the record is not completely preserved, but it is notable that no others are listed for him as one would expect.

I’ve never been able to find anything more about Mary Banister outside the London Company’s records, despite the wealth of genealogical information available online and off. Perhaps that will change one day; or I’ll pay a visit to Essex.

On the same page that records Mary Banister’s binding also is the binding of Richard Noals to his mother, Mary Noals, in January of 1714. Mary Noals was the widow of a Mason, as were many of the women listed in the company’s records, but she clearly was skilled enough to take on her son as an apprentice. Mary Noals also had enough cred with the London Company to be included in the “masters and mistresses” column of its rolls.

That said, some of the widows listed in the membership rolls clearly were not themselves Masons and, as such, usually are listed as acting on behalf of their husbands’ estates. However, those nonoperative women are easily differentiated from those, like Mary Noals, who knew how to handle the tools.

Another widow, Anna Barnes, took on her son as an apprentice on 28 Aug. 1713. In June of 1715, she took on another apprentice, John Barton.

Mary Easton is listed on four pages, which provide us with an unusual outline of her life. We first meet her via her husband, Robert Easton, on 19 April 1705 when he took on Clement William, a tailor’s son, as an apprentice. We see her again on 14 June 1727, by which time she is a widow, when she takes on Robert Green, a basket maker’s son, as an apprentice.

On 14 June 1729, by Mary Easton apprenticed Henry Daintry, the son of a London “victualler,” (The person who person who supplies food, beverages and other provisions for the crew of a vessel headed out to sea). On 6 Sept 1734, Mary Easton took on what may have been her last apprentice, Thomas Morris, the son of a deceased mason. Which is brow raising.

Presumably, a mason would not place his/her child as an apprentice with just any mason and Mary Easton wasn’t the only woman mason in the London Company records to take on a mason’s child. Susanna Munton, who lived in Ivory Street Aldgate, apprenticed John Brocket on 9 Nov 1786. Brocket was the son of London Mason William Brocket who, unlike Thomas Morris’ father, still was living.

It seems the younger Brocket could have been apprenticed to his father but he wasn’t. His father must have known Munton, which suggests a strong working relationship. No fee is listed, so maybe Susanna took on this apprentice without a fee. Which could lead to some speculation about how strong her working relationship was with the elder Brocket but the remaining record tells us little else. Maybe, one day, we will know more.

Like Mary Banister, not all apprentices are male. Sisters Catherine and Elizabeth Undershaft, daughters of wood salter George, who had died, were apprenticed five days apart in April 1767 to George Freshwater.

The London Company also records woman masters who took on female apprentices. One of these was Susanna Twiss, daughter of Shrewsbury cloth merchant John Twiss, to Frances, widow of Richard Holt, on 28 March 1751. John Twiss had died before his daughter was apprenticed.

I could drone on a while listing one operative woman mason after another, I found enough women members in the London Company records to fill up several pages, but I’d rather this blog not turn into a list. I’ll mention only a couple more.

In my opinion, the most interesting woman mason listed in the London Company of Masons membership rolls is Mary Latour. Her husband, René, was not a mason. René Latour was a confectioner by trade and “bottle groom” to William III.

I don’t know what a bottle groom did in the time of William III and it does seem to be something of a mystery. Even my inquiry to the Royal Collection Trust has failed to resolve the mystery, though one guess I’ve heard is that this person kept a bottle of wine handy in case the king wanted to imbibe. In any case, the position appears to have been honorary, it seems this was more of an excuse to pay René Latour a stipend to keep him on side, rather than give him an actual job to do.

Not that it didn’t pay well. The remaining record indicates René Latour was paid £54 per year, which was not a small sum at the time, and his office answered to the king’s groom of the horse. René Latour died in 1702.

The London Company’s records don’t record how Mary Latour came to be an operative mason in her own right but she clearly did. On 8 October 1714, in her 12th year as a confectioner’s widow, she took on her son, also René, as an apprentice.

Almost two years later, on 24 September 1716, she took on another apprentice, Henry Rogers, the son of a joiner, itself an indication of how closely stone masons worked with wood carpenters.

That Mary Latour had two apprentices with no evidence of a Mason working in her stead – that she didn’t need another mason working in her own stead – is clear evidence of the obvious: that Mary Latour was an operative mason in her own right. No lie will undo her existence and the truth eventually wins out.

Mary Latour was, however, a member of the London Company at a time when membership was beginning a long, slow decline. The cathedral building period was over and there was no longer so much work available for masons.

The last woman mason I noted in the London Company records was Mary Simpson, widow of John Simpson, who apprenticed Robert Staning on 15 June 1805 and her son, John Simpson, on 9 January 1812. The latter date suggests Mary Simpson’s son was very young when her husband died.

Mary Simpson’s inclusion in the London Company’s records precedes a period when the company dropped the word “Mistresses” from the “Master and Mistresses” column in its record. It’s difficult to pinpoint exactly when but it documents a very important point in human, as well as masonic and Freemasonic, history. There had been a change in attitude toward women’s work that could be its own paper and women began to find themselves more firmly excluded from various professions.

There’s no reason to suppose that the London Company of Masons restricted its membership based on gender. Instead, it seems that there came a generation in which social conventions arose that caused the number of such women to drop, that human beings in general decided on a stricter division of labor based on sex. The London Company of Masons didn’t cause those social conventions, its records are simply one indication that it happened.

Which points up the real reason behind the lie I was investigating. Women were not excluded from Freemasonry because there had been no operative women masons. They were excluded because social conventions developed in the late 18th and early 19th centuries that were adopted by Freemason en masse and elsewhere in life that created a belligerence toward women in professional and social life.

That is a more difficult and certainly less sexy reason to explain women’s exclusion but it’s true, notwithstanding.

Most of the women on my list are from the English-speaking world and I won’t make any apologies for that. I don’t speak other languages especially well and I really don’t have the skills or resources to scour archives in other languages.

That said, my own Anglo-centric research has turned up early women masons, which suggest women masons existed at the time in other parts of the world. This, of course, requires they be looked for, recognized and no longer ignored but I won’t be doing that any time soon.

That said, I think I’ve done well considering almost all of my sources have been primary (I’m not generally building on the work of other scholars) and it has taken a considerable amount of resources to do what I’ve done. So if you want to go find operative women masons documented in not-English speaking parts of the world, you go do that 🙂

There’s plenty of modern operative masonic history to occupy me as well. In April, fire broke out beneath the roof of Notre-Dame de Paris cathedral in Paris, which was built by medieval stone masons. As mentioned above, I have not gone looking for lists of early stone masons outside the English-speaking world but there’s every reason to believe women were include among the operatives who built Notre-Dame.

With its destruction, stone masons are in demand for its rebuilding. And, of course, this group of highly skilled workers who know how to wield a mallet and chisel includes women. It seems no one is now bothering to deny that truth.

The Five Stages of Malecraft Acceptance of Female-Only and Co-Freemasonry

On By themightykzIn Freemasonry4 Comments

By Karen Kidd, PM
(I speak only for me)

Freemasons, of all stripes, generally pride themselves on tolerance. They view themselves as philosophically advanced, are often charitable and, generally, would not dream of suppressing anyone.

Except each other.

I’ve observed situations in which Brothers from Obediences not in amity with each other dislike the other based on their Obedience. They make vague references to their Obligation, as if that ever would justify acting un-Masonically toward anyone. They, as often, find other ways to rationalize some strikingly irrational behavior.

I’m not an expert on Masonic Amity protocols, far from it. I am but a common Brother with no ambitions to ever be in such a position where I would need to understand those protocols.

What I am pretty good at is observation.

I’ve had more than a fair number of opportunities to observe Malecraft Freemasons. In particular, I’ve noticed Malecraft Freemasons often take a similar journey between their first encounter with a woman Freemason – or male Co-Mason for that matter – to accepting that such Freemasons exist.

This journey, in my observation, follows a series of stages, not all of which are always completed. Sometimes the sojourner remains in one stage, may skip a stage and they may regress to a previous stage. I’ve seen this enough to recognize that there are, in general, five stages and that they fall in a predictable order.

The stages, in my experience, are very like Dr. Elisabeth Kübler-Ross’s five stages of dying and grief.

As I’ve observed them, the five Stages of a Malecraft Mason acceptance of Co-Masonry and Femalecraft Masonry are as follows.

Step One: Denial

“You can’t possibly be a Freemason”; “there are no women Freemasons,” and other such unintended insults.From Free Images denial cropped.jpg

Truly, some of these gentlemen have looked me in the eye and told me I don’t exist. If I’m the first Co-Mason they are faced with, and if they had no prior warning they would encounter me, this is the usually the first response.

I try not to debate reality with them at this point. It’s not *my* problem, and I won’t make it my problem. Very often, my contact with them ends here. No blood, no foul.

I do, however, know from experience what – if they don’t remain in this stage – will come next.

Step Two: Anger

This often follows quickly on the heels of denial. It carries with it illogical statements and From Free Images anger cropped.jpgnot a few more – this time intended – insults. “This isn’t what I was told.” “This isn’t right.” “This isn’t fair.” “Why me?” “You’re out to get me.” “Someone violated their Obligation. . . .”

I usually make myself scarce at this stage. I’m no psychologist, and even if I wanted to debate it with them, they’re not interested in listening during this stage. I also don’t deal well with anger. So I remember that I’ve done nothing to be the target of it; it’s not my problem, and I won’t make it my problem.

Very often, my contact with them ends in this stage, and, so far as I know, they remain in this stage. Forever.

If I get away fast enough, there will be no blood, no foul.

Some of them, however, get in touch with me again; once they’ve moved on – on their own or, perhaps, with the help of other Brothers – to the next stage.

Step Three: Bargaining

Out of the blue, a Malecraft Mason who has acted toward me as a denying, angry Brother will re-establish contact me. At this point, they often inform me that they can accept me as a Brother under certain circumstances.

For instance, they’ll tell me they won’t share the secrets, and they won’t have “MasonicFrom Free Images bargaining cropped.jpg intercourse” with me (I always wonder if that would tickle). They may also list a number of other requirements; they can accept me as a Brother so long as their terms are respected.

K.

Sometimes I’ll reply that I already know the secrets, and that he and I share them already regardless of whether he wants to get into them.

Mostly, though, I just let it go on from there. It’s not *my* problem, and I won’t make it my problem.

In my observation, there is roughly a 50-50 chance they will get in touch with me yet again. I’m cool if they do or they don’t. No Blood, no foul. This is a much cooler stage than anger, but I have seen them regress, so I’m not too pushy about keeping in touch with them during this stage. They’re on their own, so far as I’m concerned, but if the progress, they will arrive at the next stage.

Step Four: Soul Searching

Under the Kübler-Ross model, the fourth stage of dying and grief is depression. My observation with the average Malecraft Mason’s journey toward, and possibly to, From Free Images soul searching cropped.jpgacceptance of Femalecraft and Co-Masons is they do experience something akin to depression but it’s not depression. It’s more like a deep, introspective brooding. Sometimes they share it with me.

They wonder why they came to believe what they did about who their Brothers are. They ponder if they’d been intentionally fed misinformation or whether they just misunderstood. They wonder if what they learned before was in reference only to Malecraft Masonry and has no real bearing on Co-Masons or Femalecraft Masons. They might even refer to Albert Mackey’s assertion that women Freemasons, once made, cannot be unmade, but there are many ways to deny their rights and privileges as Freemasons.

The Malecraft Mason at this stage might wonder whether this is just, right, or fair.

If I debate or discuss such things with them at all, it will be during this stage. No, it’s not *my* problem, but at this stage, they are less likely, than in the other stages, to try to make it my problem. I can give full vent to every bit of fraternal compassion I feel for them without concern that I’ll be bloodied or fouled. I’m helping a Brother to, so far as he wants me to, understand himself. And that’s a good thing.

I know many Brothers who remain in this stage a very long time. There is one final stage.

Step Five: Acceptance

From Free Images acceptance cropped.jpg

They get it.

It’s often at this stage the Malecraft Brother informs me, usually quite suddenly, that he has no issues with the existence of Co-Masonry or Femalecraft Masonry. Of course, we are all Brothers linked by the same mystic tie under the canopy of heaven, and he doesn’t understand why *I* have such a problem with it.

I still don’t think it’s my problem but maybe it is. Maybe I should give it some thought.

And so it goes.

Malecraft Masons aren’t alone in exhibiting this sort of baffling behavior. I’ve seen much the same when a group of Co-Masons meets with a group of Malecraft Masons for the first time. I’ve noticed that, very often, each group of Brothers at this initial meeting considers themselves superior to the other and firmly believes the other group agrees with their assessment. They also often assume the other group is grateful that they are talking at all, that the other group will commence an obligatory cow-tow, but real equality will have to be by consent of the “superior” group. It’s not meeting on the level but (shrug) it happens.

And things often get pretty tense from there.

I have also noticed that these bodies of Freemasons often will move through the same stages described above, now writ large; micro and macro.

Based on that observation, I’ve come to conclude that the five stages of Masonic acceptance will be the same at a far larger scale when un-amity-bound Masonic obediences begin talking to each other, as I suspect they eventually will. Will these conversations necessarily be bound to these five stages or will it be possible for those Brothers to actually meet on the level and act on the plumb?

They all know how to do that. Right?

Well, here’s hoping we can all find a way to at least get along and accept each other. 🙂

Shite the Malecraft Say . . . and how I answer, when I’m bothered about it

On By themightykzIn Freemasonry2 Comments

By Karen Kidd, PM
(I speak only for me)

Nothing like a bit of righteous indignation to kick off a blog.

Recently, a participant in a philosophical group supported by my mother lodge in Washington told me that he had been approached by a Malecraft Mason – a stranger to him – who cautioned him that the Brothers of my lodge are not “real” Freemasons.

“Why would he  say that?” the participant asked me.

Yeah, why?

The order to which I belong is well into its second century in North America. There are many, many Brothers who came before me, who labored and lived lives as Co-Masons.

I’ve been a Freemason more than a decade and I’ve spent much of that time writing about the history of women-only Freemasonry and mixed or Co-Freemasonry. I can name women operative masons from the cathedral-building period of the middle ages. I can document at least one woman Freemason during the entire period of the modern Craft (and there were more). I’ve presented papers at Masonic and non-Masonic conferences and my work has been published in Masonic and academic journals. I am friends with many Malecraft Masons – including not a few with “grand” in their title – who call me “brother”.

Co-Masons have been – and are – doctors, lawyers, waiters, tailors, construction workers, writers, politicians, web designers, journalists, accountants, social workers, yoga instructors, musicians, bouncers, executives, retailers, they come from all the walks of life. Co-Masons are nothing new – there’s a Co-Mason on Australia’s 50 dollar bill – and we are well into the 21st Century.

Despite all that, I and other Co-Masons still have to put up with the defamations of Malecraft Masons of a certain ilk who are genuinely freaked by the idea of woman in an apron.

I’m pretty sure the Malecraft Mason who told the participant – a non-Mason – that I and other Brothers in my lodge aren’t “real,” is this guy:

Freemasonry and humanity b and w with arrow.jpg

If that isn’t him, it’s a close enough approximation.

And, yeah, sure y’betcha, I could just ignore him and others like him, not give him the satisfaction of a response, turn the other cheek, show myself the better person and Freemason, let it go and yada-yada-yada.

Co-Masons have done that for generations. Untold thousands before me endured Masonic jewelry ripped from lapels, around necks, and fingers. They have had their premises broken into and their equipment stolen; they have been called out in the street, arrested, jailed, and legislated against for being the kind of Freemasons who are cool with both genders in lodge.

Words, by comparison, aren’t that big a deal. Right?

Sure.

I’m just not feeling it right now. For once, I don’t want this guy to go unanswered, unchallenged. I don’t know that I’ve heard it all, but I feel I’ve heard enough to be expert in the shite this guy has to say. I feel equally qualified to respond.

So, to how many shites should I respond? Should it be the top 100 pieces of shite I’ve heard from this guy? Fifty? Twenty? Ten?

Oh, let’s do five. And if we need more, I’ll write about this again (blogito ergo sum).

In no particular order and starting with the most recent shite from this guy to come to my attention:

1) “You’re not real”

Sweetheart, I’m as “real” within the confines of the order to which I belong as you are within yours. I could question your “realness” and it would have as much validity. Not that it would be especially Masonic of me to tell your friends – strangers to me – that you aren’t “real” but I could and with arguably a hell of a lot more proof than you have.

Any Freemason who challenges the “realness” of another Freemason should check his – or her – own. How “real” is the Freemason who would be that rude, that unkind, that intolerant? The Freemason who questions the Masonic “regularity” of another Freemason points up their own irregularity. Let them who are without sin cast the first stones.

Further, when you do this you speak for your order and you have no business doing that. The authority of ANY Masonic order begins and ends at its own boundaries and goes no further, including making any great pronouncements about the realness/regularity/whatever of any Freemason beyond its boundaries.

So you and your order – assuming your order even knows what actionable slanders you’re up to – can say/think/feel/invent/talk all the trash you want and it will be relevant not at all.

And it is rude. Rude is something Freemasons should strive not to be. Seriously, you need ME to tell you that?

2) “You’re playing at Masonry”

So are you.

No Freemason is perfect, none of us has it down pat. If we were, or did, we wouldn’t need to be Freemasons.

What you seem not to have learned in the Blue Lodge is that you’re on a journey toward a perfection you will never reach but for which you must ever strive until you lay down your tools and answer the summons to the Grand Lodge Eternal. Work diligently upon your own ashlar knowing it will never be perfect but you must do it.

If you didn’t learn that until now, well, then now you have another tool to play with. Knock yourself out.

3) “I don’t want women in my Lodge”

I don’t want women in your lodge either.

My experience with the likes of you is that this statement is what’s actually bugging you. I don’t think you really care how “real” I am, how Masonically “regular” I am, or how much I’m “playing” at Masonry. What really upsets you is the idea that if you acknowledge there are women Freemasons and that there are Masonic orders that accept women as members, that your lodge will have to integrate.

I don’t know why you think that but you do.

The truth is that there is choice in Freemasonry, that the Craft is triune in nature: there are lodges for men only, lodges for women only, and lodges for men and women. It is a system we know can work largely because it does.

So if your lodge doesn’t want to admit women, there’s no reason why it should; and I would fight to the death for the right of your lodge to remain gender-based.

However, I also expect you to show the same respect for those lodges that choose to do otherwise and, thus, allow choice in Freemasonry to continue. That there are lodges elsewhere that will accept women is why your lodge can remain gender-based (the lawyers out there will know what I’m talking about). 

Which means Co-Freemasonry is doing you a service. Imagine that. You’re welcome.

4) “How can men and women sit in lodge together without thinking about sex?”

Yeah, wow, this isn’t creepy at all 0.0

Seriously, this is a problem for you? Grocery stores, universities, churches, school plays, board meetings, polling places, baseball games, and other such venues must be pure hell for you. This earth is peopled by billions of men and women who mix all the time and get things done without thinking about sex all the live-long day. Pity you can’t but, well, that’s your cross to bear.

That this is a problem for you points up why there is a great need for choice in Freemasonry. If you can’t sit in a room with the opposite sex and keep your mind on the labors at hand, then you should remain in your gender-based lodge because, respectfully, you would make a poor Co-Mason.

5) “Having a woman in my lodge would violate my Obligation?”

Then don’t have women in your lodge.

That said, Freemasonry is much bigger than your lodge and your Obligation. Not all Freemasons take the same Obligation and they are in no way required to live up to yours, no more than you are required to live up to theirs. It’s very personal. You keep your Obligation, and I’ll keep mine; everything will be just fine.

And those are five shites that I hear from this guy.

I won’t offer an apology to Malecraft Masons who don’t act like this guy. That’s commendable, but I also have seen too many of you remain silent to these slanders. UnMasonic behavior by omission remains unMasonic, and, on your part of the tree at least, it’s actionable. Don’t tell me what you don’t do. Go do what is right, even when it’s easier to do wrong. Or be silent.

And for all Malecraft Masons who recognize themselves in this guy . . . you’re Freemasons, for crying out loud! You shouldn’t need a cranky old Co-Masonic Past Master like me to tell you any of the above. Your mentor, your lodge, your grand lodge – YOUR PARENTS – should have taught you better.