Academia Lux Borealis

by Bro. Joshua Fryfogle

by V.W.Bro. Nick Adair, PDDGM

What is allegory?  It’s a simplistic enough concept.  I am sure we all understand what it is, but do we understand its purpose?  Masonry is full of allegory.  As a matter of fact, much of the lessons are “veiled in allegory” to coin the phrase.  But why?  Wouldn’t it be easier to impart the lessons directly, and not leave so much guessing?  To understand this concept, you must first understand the reason and meaning of Allegory.

Well, let’s allegorically return to the North East, and begin to learn.

There are three definitions of Allegory.  First: as a “representation of an abstract or spiritual meaning through concrete or material forms.  Figurative treatment of one subject under the guise of another.”  Second:  “a symbolic narrative.”  And finally third: “an emblem.”

The word “allegory” comes from the Latin “allegoria”, the translation of the Greek ἀλληγορία (allegoria), or “veiled language, figurative”.  Combined from: ἄλλος (allos), “another, different” + ἀγορεύω (agoreuo), “to harangue, to speak in the assembly”, and that from ἀγορά (agora), “assembly.”

To address and expand upon the first definition, we find that allegory is a rhetorical device in which characters or events in a literary, visual, or musical art form represent or symbolize ideas and concepts.  Allegory has been used widely throughout history in many different forms of art.  The major reason is that it has an immense power to illustrate very complex ideas and concepts in ways that are easily understood by its intended viewers, readers, and listeners.  An allegory conveys its hidden messages through symbolic figures, actions, imagery, and events.  It is generally treated as a figure of “rhetoric.”  A rhetorical allegory is an outward demonstrative form of representation.  This conveys meaning other than words that are spoken.

As a literary device, allegory, in its most general sense, is an extended metaphor.  Many types of allegory exist from classic fables to biblical parables.  Some even exist where they were never meant to in the first place!

We are all familiar with the story of a boy who was given the task of watching sheep.  The boy that fooled all of the villagers not once, but twice, that a wolf had threatened to attack him and his flock of sheep.  The concerned villagers came running to the boy’s aid, only to realized that they had been bamboozled!

When the wolf actually does come to attack, the boy’s cries for help are rendered futile, as the villagers think he is calling out for company again.  

Hence, the allegory insinuates the danger of lies.

Allegory also takes the form of parables.  One of the largest collections of parables available is the Holy Bible.  In the book of Matthew, chapter 13, NIV, Jesus explains this parable to a very confused crowd.

“A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants. Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown. Whoever has ears, let them hear.”

And of course, to truly understand allegory, we must use one of the most popular allegories, Plato’s Allegory of the Cave.

Plato has Socrates describe a gathering of people who have lived chained to the wall of a cave all of their lives, facing a blank wall. The people watch shadows projected on the wall by things passing in front of a fire behind them, and begin to designate names to these shadows. The shadows are as close as the prisoners get to viewing reality.

He then explains how the philosopher is like a prisoner who is freed from the cave and comes to understand that the shadows on the wall do not make up reality at all, as he can perceive the true form of reality rather than the mere shadows seen by the prisoners.

Allegory takes many different forms.  “Veiled in allegory, and illustrated by symbols.” is the catch phrase.  Now that we understand allegory, what about symbols?  Let’s try an example, such as the symbolism of the American Flag.

Charles Thompson, Secretary of the Continental Congress, reporting to Congress on the Seal, stated: “The colors of the pales (the vertical stripes) are those used in the flag of the United States of America; White signifies purity and innocence, Red, hardiness & valour, and Blue, the color of the Chief (the broad band above the stripes) signifies vigilance, perseverance & justice.”

Also this from a book about the flag published in 1977 by the House of Representatives…

“The star is a symbol of the heavens and the divine goal to which man has aspired from time immemorial; the stripe is symbolic of the rays of light emanating from the sun.”

Many of the colors, and symbology used on the American Flag have hidden meanings to those who do not understand their original purpose and design.  Without a frame of reference, these meanings would be lost.  The same follows with many of the symbols throughout Masonry.

Symbology at it’s root, is illustrated allegory.

So, what is the purpose of all of this allegory and symbolism?  The impression that it leaves upon your mind.  It would be easy to just tell someone what they were supposed to do.  But how many people actually follow direct advice?

“Human beings, who are almost unique in having the ability to learn from the experience of others, are also remarkable for their apparent disinclination to do so.”

– Douglas Adams, Last Chance to See (1990)

This is a question that we must all answer ourselves.  However, in the book of Matthew, Chapter 13, NIV, Jesus explains his allegorical parable by 

The disciples came to him and asked, “Why do you speak to the people in parables?”

He replied, “Because the knowledge of the secrets of the kingdom of heaven has been given to you, but not to them.  Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. This is why I speak to them in parables:

“Though seeing, they do not see; though hearing, they do not hear or understand. In them is fulfilled the prophecy of Isaiah: “You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’

“But blessed are your eyes because they see, and your ears because they hear. For truly I tell you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.”

“Listen then to what the parable of the sower means: When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path. The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful. But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown.”

Through retention, definition, and comprehension, we are able to understand these allegories.  Sometimes, they need to be explained.  Sometimes, we contemplate the story long enough to finally understand the allegory.  Sometimes we are presented with a situation in our lives that makes the allegory become much more clear to us after that event is over.

We utilize this allegory in our day to day lives when we speak in metaphor.  “Hey Dan, don’t cry ‘Wolf’, just hang on a few until we can help you.”  Or, “Don’t throw pearls before swine.”  Or my personal Masonic favorite:  “Stop giving me the third degree!”

When we say that it is “veiled in allegory”, we are imparting that the lessons learned in Masonry are to be taught to all Masons, and it is up to the Mason and his lodge to assist in lifting the veil. This way, the lesson can be learned, and in so doing, light is given to the seeker in a way that allows him to open his own eyes to the lesson, bringing the light in upon himself.

When we say “illustrated by symbols” we refer back to the “veil of allegory” with objects or illustrations.  We want Masons to impress upon their own minds the meaning behind the Plumb, Square, and Level.  Understand the use of the 24 Inch Gauge, and the Common Gavel.  Make sure they really understand how to use a Trowel  Look closely at your Cable-Tow, and what the symbolism really means.

Each tool, as a symbol and allegory, impresses upon your memory, and continues to assist each Mason with further light.

by M.W.Bro. John D. May, PGM

When I began writing this article, one of my original objectives had been to present a research paper that would compare and contrast the status quo of American Freemasonry and the some of the ideas presented under the banner of the Masonic Restoration Foundation. Prior to beginning this article, I held the ideals of Masonic Restoration in high esteem; regardless, I had intended to deliver an unbiased paper. However, as I continued my research and writing, it became exceedingly obvious that I could not deliver an unbiased opinion nor continue to compare and contrast this topic. First, this topic has been sufficiently covered by a number of outstanding Masonic scholars (several excellent selections of which are included in the bibliography). Second, as I conducted my research I was unable to identify credible sources to support the position of the status quo. On the contrary, I found overwhelming evidence that favored the position of Masonic Restoration, and thereby solidified my favorable opinion of the movement. Fortunately, this article will meet one of my other objectives – one that I consider a primary objective towards correcting the present course and decline of Freemasonry in the United States.

An Abbreviated History of American Freemasonry

Most written histories of the United States do not adequately address Freemasonry’s role in the inception and development of our Nation.  Several of our Founding Fathers were Brother Masons, who through their fraternal affiliation, philosophical ideals, and worldly experiences provided them with the necessary faculties to win America’s independence from the mighty British Empire. Masonry continued to enjoy fertile soil in the fledgling United States, as it had before the revolution (Tabbert, 2006).  As Masonry grew, so grew its influence and its enemies. The Morgan Affair of 1826 and the Anti-Masonic period that followed shook the very foundation of American Freemasonry, and altered the course of the Fraternity in much of North America. These events also altered the course of American politics, and sent Freemasonry into a coma in several jurisdictions (Dafoe, 2009). On the heels of this Anti-Masonic period was the Baltimore Convention of 1843, which triggered the beginning of a cultural revolution within American Freemasonry. New protocols were adopted by most of the jurisdictions in attendance, and these changes were summarily engrained within the genes of the new Grand Lodges that would be borne from Manifest Destiny. Webb’s Ritual and Monitor, with some minor modifications, became the standard work in most American jurisdictions, and the Grand Lodges began to centralize their authority. By the time the Civil War had ended, mainstream American Freemasonry had rebounded in membership, but distinctive differences from its European parents began to emerge. The era of taverns and festive boards were at an end, local Blue Lodges practiced the same standard work (with minor variations between jurisdictions), and Entered Apprentice and Fellowcraft Masons were excluded from regular Lodge meetings. The local culture and identity of the Blue Lodges was being extinguished. American Grand Lodges continued to centralize their authority, and gradually adopted an informal doctrine of dilution and appeasement to soften Masonry for the profane world. Many of the traditions that contributed to Masonry’s success began to fade away in the United States (Knights of the North, 2004, p. 9-10).

In spite of these changes, the Nation’s Masonic identity remained strong for a time, and men made sacrifices to join the Fraternity:

In 1897, the North American Review estimated that the average Lodge member spent fifty dollars annually on dues and insurance, and two hundred dollars on initiation fees, ritualistic paraphernalia, banquets and travel; this at a time when the average factory worker earned just four hundred to five hundred dollars a year (Hodapp, 2016).

However, as the country headed into the Great Depression, Masonic membership began to wane. In 1929, there were 3,295,125 Masons in the United States. By 1941, Masonic membership in the United States had dropped to 2,451,301. America’s entry into World War II caused a resurgence in Freemasonry, and by the end of the war Masonic membership numbered 2,896,343. Masonry continued to prosper in United States following WWII. By 1959, Masonic membership reached an all-time high of 4,103,161. Social upheaval in 1960’s, amongst the baby-boomer generation, contributed to hastening the decline of the Fraternity, as men turned away from the values and traditions held dear by their fathers and grandfathers. It is said that Masonry skipped a generation. By 2014, Masonic membership had fallen to 1,211,183 (Masonic Service Association of North America, 2014).

M.W. Dwight Smith, PGM of Indiana, recalled a conversation he had with a fifty-year Mason were the Brother had stated that in 1911 he had paid $20 for his initiation fee, which at that time was two weeks wages for that brother. By 1933, that initiation fee remained unchanged when M.W. Brother Smith paid his initiation fee. Thirty years later, in 1963, the Grand Lodge of Indiana had a minimum fee for initiation of $30, of which one in five Lodges in that jurisdiction was charging the bare minimum. In spite of low dues at that time, many Lodges thrived due to a large body of members (Smith, 1963a, p. 11-12). However, as membership began to decline, dues remained the same, and Lodges began digging into the principle of their savings and endowments. These days, it has become a fairly regular occurrence to read a story or article of an old, beautiful Masonic building being sold, converted into apartments and offices, or being razed for new building projects. It seems that once a Lodge’s savings have been exhausted, most Lodges still will not increase dues even if doing so will save their Lodge. Even worse, there are some Lodges that resist organizational changes that would result in cutting unnecessary costs. The numbers do not lie. In Alaska, our members pay dues that are a fraction of a percent of the median household income for the State of Alaska! The natural response to solving these problems has been largely one-dimensional and ineffective: Masonry has become desperate to recruit new members.

What Came We Here To Do?

This, my brothers, is the ugly truth. As I said earlier, one of the primary objectives of this article is to offer solutions to correct the present course and decline of Freemasonry in the United States. Rest assured that I am not going to begin cajoling you about the need or merits to recruit new members or to change Masonry that it might be more palatable for the profane.

We are not missionaries trying to convert the masses; we are not like proselytizing religious sects or political parties seeking strength in numbers. Our sole concern is the development of character within ourselves. We ought to recognize the basic fact that Freemasonry is not for everyman – not even for every good man. Admission into Freemasonry is a privilege that must be sincerely sought, honestly earned, and worthily deserved (Daniels, n.d., p. 2-3).

Much of what made Freemasonry truly unique and special was gutted from the fraternity by knee-jerk reactions implemented by the Baltimore Convention of 1843 and its legacy in the Grand Lodge policies that would follow suit. Moreover, for nearly three generations, recruitment has been American Freemasonry’s answer to declining membership, and it has not worked!

Brothers, what came we here to do? We did not knock on Freemasonry’s door to struggle to resuscitate an organization failing from bad management, whilst worrying about declining membership. We knocked on Freemasonry’s door to be a part of the world’s greatest fraternity! Instead, we have become consumed by groupthink, and we have inadvertently conditioned ourselves away from what we came here to do. As long as we continue our gross fixation on membership, we will fail to enjoy meaningful Masonic experiences. For many Lodges (and Grand Lodges), finances are the pitfall which perpetuates the manic obsession for recruitment. Our vocation, above all others, is to instill an atmosphere in our Lodges where each of us can enjoy a rich, meaningful Masonic journey. Masonry, a system of philosophy, cannot die. However, its present incarnation in the United States will not prosper, it will not succeed in its vocation, and its members will suffer accordingly. Have we not grown weary of this continued state of affairs?

Two Tasks

Brothers, these problems are opportunities to innovate, learn, develop our potential, and elevate our Craft. These are the very opportunities that build confidence, develop men into Masons, and give rise to men of character befitting to lead a nation. Masonry is the ultimate leadership lab. It is a sanctuary to build our temples and test ourselves before we venture out into the world. This being said, we have a quite the task ahead of us – restoring that which has been lost to American Freemasonry for over one hundred fifty years! I am speaking of cultural change, and such change should be carried out systematically, incrementally, and judiciously. Radical changes are likely to fail and divide a Lodge. However, I ask that we make two immediate changes: stopping worrying about declining membership and build a financial strategy for you Lodge.

Worrying about declining membership is a fool’s errand, and recruitment only exacerbates our present situation. We must regain that exclusivity which was lost through recruiting and pandering to the masses. Freemasonry has always been a high quality institution, and we must only accept high quality men into our ranks. Our ancient brethren did not accept substandard materials to construct temples and cathedrals when they built these magnificent monuments to God, which have stood the test of time. We would do well to follow their example, and maintain a vigilant watch over the West Gate. Recruitment cheapens our noble Brotherhood, steals precious time and resources from our Masonic pursuits, and dilutes our ranks with insincere candidates. We invest too much of ourselves in a new candidate to have it thoughtlessly and carelessly thrown away by an unworthy spectator. We are better off having fewer members that are truly dedicated to the Craft, thereby forging an unbreakable chain of union. When we concentrate our labors on Masonic excellence, our members will prosper, our Lodges will flourish, our old problems will cease to exist, and sincere, worthy men will seek Masonic Light. Masonic excellence includes the thoughtful management of the Lodge’s accounts and property. After all, how can we expect our brethren to have encouraging Masonic experiences when Lodge meetings fixate on the Lodge’s financial woes?

The fundamentals of Lodge finance are straightforward, and are very similar to a household or a small business. Many lodges struggle with their finances. Masons of yesteryear worked hard and made sacrifices to ensure for the prosperity of their lodges. Yet, it seems that time and complacency has proven to be the greatest adversaries to even some of the wealthiest lodges. This is plainly obvious, as Blue Lodges and other Masonic organizations, lose their buildings in what has become a disturbingly common trend. In some cases, losing the lodge building has been a mortal blow to a struggling lodge. Lodges need to develop a financial strategy, which includes regular audits, as well as establishing and adhering to a budget. Each lodge must examine their situation and culture, in order to determine a course of action that suits them and ensures for the strength and longevity of their lodge. Ideally, lodges would be prudent to implement a financial strategy that includes the development of a steady source of outside income or a strong, diversified financial portfolio. In addition, there are other budgetary items to consider when building and implementing a financial strategy; these are lodge buildings and life membership programs.

Owning a lodge building is a privilege and a source of pride for many Masons. Lodge buildings are important to our members, but involve added costs and responsibility. Lodges must adequately budget for the associated operation, upkeep, and renovation of these buildings; the annual dues must be sufficient to cover these expenses if another source of income has not been secured. The idea of selling a lodge building is unthinkable to most Masons. In some cases, nothing is being done to stop a lodge from losing its building. However, there are viable alternatives to owning a building. Most cities and towns across the country have an abundance of unused resources that are available for those who seek them. Civic/community centers, colleges, schools, libraries, churches, and other fraternal organizations have space available for your lodge. Some of these may be available at no cost and some charge a reasonable fee. Several of Alaska’s communities have libraries that offer excellent conference and study rooms that can adequately serve the needs of a Blue Lodge. New lodges need a place to start, and, sometimes, existing lodges need a place to regroup and re-engineer themselves. We must never lose sight of what constitutes a Blue Lodge.  A Blue Lodge is not a building; it is a group of Masons working under a charter.

Life membership programs are another area of lodge finances that may require some re-engineering. If a lodge’s primary source of revenue is the annual dues, then cost of life membership should be high enough that the dividends from the principal will cover that life member’s share of the lodge’s expenses, and not just their annual Grand Lodge per capita. These programs provide a service to the individual members, but should never become a detriment to the Lodge. At worst, some lodges have engaged in the dangerous precedent of spuriously awarding life memberships or selling them at a significantly discounted rate. Ultimately, underfunded life membership programs harm lodges and become the burden to the regular dues paying members. In some instances, it becomes the Worshipful Master’s duty to levy assessments to correct a grave financial situation after all other means have been exhausted.

Masonic Restoration & Alaska’s Lodges

I commented earlier about the Baltimore Convention of 1843 being the beginning of a cultural revolution within American Freemasonry. Masonic Restoration is, in its very essence, a cultural counter-revolution that is sorely needed. We live in an age where endless information and misinformation is available at our fingertips, where a majority of humanity’s social interactions is being accomplished over social media and the internet, and moral and ethical behavior has become lost in popular culture. Freemasonry remains as relevant today, as it was three hundred years ago. Brethren, it is incumbent upon us to keep our revered Masonic traditions, old and new, alive. Masonic Restoration offers several great ideas for restoring our Masonic heritage and enhancing our Masonic experiences. This is not a call to arms for your lodge to transform into an Observant, European Concept, or Affinity Lodge; it is an invitation to Alaska’s Masons and Lodges to ask yourselves if your Masonic experiences have fulfilled what you came here to do. There are several excellent sources in the bibliography that pertain to Masonic Restoration, and many of them are not very long. I encourage you to explore these further; these writings are thought provoking and make for good discussion.

Bibliography

Dafoe, S.  (2009).  Morgan: The Scandal That Shook Freemasonry.  New Orleans: Cornerstone Book Publishers.

Daniels, R. S. J.  (n.d.).  On Minding Our Own Business [PDF document].  Retrieved from Masonic Restoration Foundation web site: http://www.masonicrestorationfoundation.org/documents/RSJD_On%20minding%20our%20own%20business.pdf

Hammer, A.  (2011).  Eight Steps to Excellence: The Observant Lodge [PDF document].  Retrieved from http://observingthecraft.com/EightSteps.pdf

Hammer, A.  (2010).  Observing the Craft: The Pursuit of Excellence in Masonic Labour and Observance.  Mindhive Books.

Hodapp, C.  (2016, May 20).  Freemasons for Dummies: Commitment [Blog].  Retrieved from http://freemasonsfordummies.blogspot.com/2016/05/commitment.html

Jackson, T. W.  (1996).  Freemasonry is Primary [PDF document].  Retrieved from the Masonic Restoration Foundation web site: http://www.masonicrestorationfoundation.org/documents/Thomas_Jackson_-_Freemasory_is_Primary.pdf

Jackson, T. W.  (1977).  What Are We Trying To Save? [PDF document].  Retrieved from the Masonic Restoration Foundation web site: http://www.masonicrestorationfoundation.org/documents/What-Are-We-Trying-To-Save.pdf

Knights of the North.  (2004).  Laudable Pursuit: A 21^st Century Response to Dwight Smith [PDF document].  Retrieved from http://www.knightsofthenorth.com/documents/LaudablePursuitFinal.pdf

Masonic Service Association of North America.  (2014).  Masonic Membership Statistics [Statistical data].  Retrieved from http://www.msana.com/msastats.asp

Morris, S. B.  (n.d.).  Voting With Their Feet [PDF document].  Retrieved from the Masonic Restoration Foundation web site: http://www.masonicrestorationfoundation.org/documents/Voting-With-Their-Feet.pdf

Smith, D. L.  (1963).  Whither Are We Traveling? [PDF document].  Retrieved from the Masonic Restoration Foundation web site: http://www.masonicrestorationfoundation.org/documents/DLS_WhitherAreWeTraveling.pdf

Smith, D. L.  (1963).  Why This Confusion In The Temple? [PDF document].  Retrieved from the Masonic Restoration Foundation web site: http://www.masonicrestorationfoundation.org/documents/DLS_WhyThisConfusion.pdf

Tabbert, M. A.  (2006).  American Freemasons: Three Centuries of Building Communities.  New York: NYU Press.

by M.W.Bro. John D. May, PGM

This composition is a historical article to address the matter of the Morgan Affair and the Baltimore Convention of 1843, and the impact of these events upon the evolution of Freemasonry in United States of America. Of these topics, the Morgan Affair has been one of the most pivotal events in American Freemasonry. The actual events that took place over the course of the Morgan Affair are uncertain. Various factions within Freemasonry and the Anti-Masonic movement have obscured the facts. In addition, there were few moderate and impartial witnesses during the course of this incident, and there is negligible evidence to reconstruct the events, with any degree of accuracy, which transpired over the course of the Morgan Affair (Dafoe, 2009). As such, this composition will discuss the various storylines related to William Morgan, Morgan’s disappearance, and the lasting impact that influenced the Baltimore Convention of 1843 that has shaped Freemasonry in the United States, as we know it today.

Freemasonry flourished in the United States following the American Revolution and the War of 1812. American men sought membership in the Masonic institution that had cultivated such great leaders as Brother George Washington, Brother Benjamin Franklin, and several of the other Founding Fathers. Most freemasons were leaders in their respective communities; their ranks included prominent business owners, military leaders, civil officials, clergy, and some even occupied positions of great prominence throughout the fledgling United States. By 1826, such prominent Masons included the Governor of New York, Brother DeWitt Clinton (Past Grand Master of New York, 1806-1819), as well as the Chief Justice of the Supreme Court, Brother John Marshall (Past Grand Master of Virginia, 1794-1795). Freemasonry was a household topic. Most communities regularly observed freemasons conducting public ceremonies such as the laying of cornerstones, Masonic funerals, and parades.  Moreover, most families had at least one relative that was a Mason. Notwithstanding that generation’s exposure to the Masonic fraternity, there was an uneasy speculation about the motives, power, and secretive nature of the fraternity (Tabbert, 2005).

The passing of Thomas Jefferson and John Adams on July 4, 1826, heralded the end of an era in the United States of America.  With the passing of Jefferson and Adams, so passed the last of the Founding Fathers. This was a new era for the fledgling United States. This was the period of the Second Great Awakening. A stagnant, agrarian economy and Christian Fundamentalism became the order of the day. Whereas, the American Revolution had been a secular affair, where the Founding Fathers engineered a constitutional federal republic with an emphasis on the separation of Church and State. The Revivalist movement of the Second Great Awakening first sought to establish congregations, and later, to advance the interests of the Church within the framework of American politics. Sensationalist journalism also provided the people with relief from their daily routines, and fueled their fears; Freemasonry and the Illuminati were popular topics. Our fledgling republic had an uncertain future, with few means of relief for its citizens, except for westward expansion and beginning of the industrial revolution (Tabbert, 2005).

William Morgan was one of these struggling Americans. Morgan was born in Virginia in 1774, and was a poor brick mason accustomed to travelling between towns for work. At the age of 45, Morgan married the daughter of a minister, when she was sixteen years of age. The girl’s father was against the marriage. A few stories abound as to the true nature of the marriage.  Some say that Morgan stole the girl from her father in the middle of the night, and others state that the marriage was consensual but with considerable objection from the father of the bride. In the latter instance, the father disowned his daughter, William Morgan’s wife. It was not long after the marriage that Morgan and his new wife moved to New York and later, to Canada, in search of work and a better life. It was in Canada that Morgan found employment first on a farm and later with a brewery. Working at the brewery provided Morgan with an opportunity to escape from the hard labor of his usual vocation, or working as a migrant farmworker. However, this employment was short-lived; Morgan had been terminated not long after acquiring the job. Morgan and his wife returned to New York in 1822, eventually settling in the town of Batavia by 1824. Morgan quickly gained a reputation for being down on his luck, short on funds, and being a common fixture at the local taverns (Dafoe, 2009).

It was in Western New York that Morgan began presenting himself as a Freemason. Morgan claimed to have been made a Mason in Canada, in the City of York. It seemed that he had earned the trust of a brother that would vouch for him, and he soon became a regular fixture at degree conferrals and special events. This being said, there is no record of William Morgan ever being raised or having been a member of a Lodge. It is commonly believed that Morgan eavesdropped to learn enough to pass himself off as a Mason, and was then vouched for by the aforementioned brother. However, on May 31, 1825, Morgan did receive the Royal Arch degree from Western Star Chapter No. 33 of LeRoy, New York (Masonic Service Association [MSA], 1933). Freemasonry became a means for Morgan to improve his situation. First, Morgan enjoyed attending Masonic festivities and degrees especially since these events provided plenty of food and drink, and he was not required him to pay. Back then, the candidate for the degree was obligated to provide the food and drink following the degree conferral; and, William Morgan was well known for being one of the last to leave the bar. Second, Morgan relied heavily upon the charity of his Masonic brothers to cover his debts and provide for him and his family. Lastly, Morgan sought recognition as a “Bright Mason” in order to enjoy the privileges and make a living as a Masonic lecturer. Morgan was well known for his willingness to assist in Lodge functions, degree work, and regularly made Masonic speeches (Dafoe, 2009). However, the brethren in Western New York soon started to question Morgan’s regularity as a Freemason.

Before William Morgan gained Nation-wide notoriety, he became a bit of an infamous character amongst the Masons in Western New York. It was common knowledge among the brothers that Morgan was having a difficult time finding and maintaining employment, supporting his wife and children, and that he had a habit of frequenting the taverns. He was known for drinking too much, talking too much, and for his debts. Masonic charity carried William Morgan and his family for a while, but it soon became common for the brothers to joke about covering Morgan’s bar tab, his rent, and his groceries. Before too long, some of the brothers began to question whether Morgan was actually a Mason. Inquiries were made amongst the Canadian Masons, and none could vouch for Morgan or provide any documentation that he was a member. Masons in Western New York began to wean themselves from covering Morgan’s debts (Dafoe, 2009). When a new Chapter of Royal Arch Masons was proposed in Batavia Morgan was eagerly signed the petition to charter this new chapter. However, several of the Masons, doubting Morgan’s regularity, objected to the inclusion of Morgan as a charter member of the new chapter. The original petition was destroyed and a new petition was drafted with Morgan being omitted. Morgan was deeply incensed by this turn of events; he no longer enjoyed the benefit of Masonic charity, he was not welcome at the meetings, and he ultimately failed to achieve his goal of becoming a “Bright Mason”. By March of 1826, William Morgan devised a plan to ease his resentment against Freemasonry that would also lift him from his tumultuous financial situation (MSA, 1933).

On March 13, 1826, Morgan entered into a contract to publish a book to expose the secrets of Freemasonry, with three men. These men were David Miller, a publisher and an Entered Apprentice Mason, John Davids, Morgan’s landlord, and Russel Dyer. Miller had been an Entered Apprentice for some twenty years. Masonic records indicate he was stopped for advancement for cause (MSA, 1933), whereas Miller’s own testimony states that he at one time was going to publish the secrets of Freemasonry but had been initiated as an Entered Apprentice against his own free will. These three men became Morgan’s benefactors while Morgan wrote his expose on Freemasonry. It was not long before Morgan was back in the taverns, drinking into the late night hours, and boasting about the fortune he was destined to earn from exposing the secrets of Freemasonry. Word spread quickly around the State of New York and into surrounding regions of Morgan’s betrayal. Morgan was arrested several time over the next few months for outstanding debts. By keeping Morgan jailed, he could not write his book. However, his business partners covered his bonds so he could continue his writing. Various attempts were made to appeal to Morgan to cease his activities. By September 1826, Morgan was arrested for the theft of a shirt and tie from a hotel owner in a nearby town.  Morgan was taken to that town to stand trial. This case was dropped, but immediately following he was rearrested for a debt of $2.68. The night after Morgan was rearrested, his debt was paid by a Mason and Morgan was taken by carriage and never seen in public again (Dafoe, 2009).

There is much speculation and misinformation about what happened William Morgan. Masonic accounts state that Morgan left willing with Masons from Western New York and he was delivered to Canada with a sum of money to start a new life. Other Masonic accounts say that he was delivered to Canada and impressed aboard a British vessel. Anti-Masonic accounts state that Morgan was not received by the Canadians and that the Masons ultimately murdered Morgan and disposed of the body. In October 1827, a body washed ashore forty miles South of Fort Niagara. Morgan’s widow first did not identify the body as that of her husband’s, but later said it was the body of William Morgan. This same body was identified as by a Canadian widow as being the body of her lost husband (Dafoe, 2009). Morgan’s disappearance has never been solved. The scandal sent shockwaves through the United States. The Anti-Masonic movement had begun. Eager politicians, journalists, clergy, and even Masons jumped on the bandwagon of the Morgan murder to smear Freemasonry. For the first time in American history, a third viable political party rose to prominence, the Anti-Masonic Party. Several ex-Masons and Anti-Masons drafted the “Declaration of Independence from the Masonic Institution” and engaged in a campaign to purge Masonry from the United States. Masonic Lodges in the Northeastern United States were broken into, vandalized, and records and charters destroyed. In 1826, New York had 480 Masonic Lodges and 20,000 members, but by 1835 there were only 49 Lodges. Massachusetts and Connecticut lost nearly half of their Lodges, and Marine nearly lost all of Lodges (only one Lodge attended the annual communication in 1837 and none in 1842). New Hampshire, Rhode Island, and Vermont fared even worse; Masonry all but disappeared until the 1840’s. Maryland had a low point with only 13 Lodges, with only one Lodge (Concordia No. 13) continuing to work through the entire anti-Masonic period. In the South, one-third of Alabama’s Lodges surrendered their charters (Brownback, 1995).

During the anti-Masonic period, the atmosphere in the Lodges was bleak. Masons and their families were persecuted. Children of Masons were denied access to schools. Masons were spit on in the streets, and public ceremonies were attacked by profane mobs. Anti-Masons staged mock Masonic rituals in public, and made available the rituals, signs, grips, and words to the profane public. Lodges turned away visitors because they could identify regularity of Masons. Many great ritualists were lost to the craft, dying of old age or forgetting the rituals. Freemasonry’s foundation in the United States had sustained a severe blow.  The anti-Masonic period began to die out in 1840’s and had dissolved by 1845 (Brownback, 1995). However, American Freemasonry began to rebound in the 1840’s.

In December of 1839, the Grand Lodge of Alabama invited the other American Grand Lodges to meet in the City of Washington on March 7, 1842 to reorganize the craft. This meeting was largely unsuccessful because there was not enough participation or time to conduct the work that was needed. It was determined that each Grand Lodge should send a Grand Lecturer, or a representative that was well-versed in Masonic ritual, to meet that next year in Baltimore. The Baltimore Convention of 1843 was held on May 8^th through 17^th, with sixteen Grand Lodges represented (AL, DC, FL, GA, LA, MA, MD, MO, NC, NH, NY, OH, RI, SC, TN, and VA), and declared two objectives for the convention. First, was “to produce uniformity of Masonic work”. Second, was “to recommend such measures as shall tend to the elevation of this Order it due degree of respect throughout the world at large”. Four committees were established: 1) the work and lectures in conferring degrees, 2) the funeral service, 3) ceremonies of Consecration and Installation, and 4) Masonic Jurisprudence. Many days were spent on a standardized ritual, and the Webb Monitor (with a few changes) was accepted by most of the jurisdictions as the standard blueprint for the work. In the end the Baltimore Convention established the use of dues cards, initiation fees prior to degree conferrals, conducting Lodge business on the Master Mason degree, recognizing Lodge membership as being reserved for Master Masons, suspension for non-payment of dues (NPD), and establishing some uniformity in the work and modes of recognition. Many other items were discussed for the good of American Freemasonry; however, several never came to pass. Triennial conventions were scheduled to follow the Baltimore Convention, but lack of attendance ultimately caused these conventions to adjourn without completing any further business (Chiles, 2010).

The Morgan Affair and the Baltimore Convention of 1843 changed American Freemasonry. William Morgan’s disappearance and the actions of Masons in Western New York cast an ugly blemish upon the fraternity. Lodges had unique cultures, where the officers had the discretion to tailor the work of each degree to enhance their meetings; philosophical and intellectual engagement was the norm. “Bright Masons” had once travelled to Lodges and foreign jurisdictions to present new work, culture, and rituals. American Freemasonry, as we know it today, has been influenced by these events. Prior to William Morgan’s Illustrations of Freemasonry, there previously existed published Masonic rituals. The fervor of anti-Masonry was sown by the careless disregard of members of our fraternity. It is likely that William Morgan met his end by a few impassioned brothers. Morgan’s work was not a bestseller, even after the scandal became Nation-wide news. The Morgan Affair should serve as a cautionary tale for all Freemasons, more especially in the age of electronic media and renewed conspiracy theories. We must ask ourselves, would Freemasonry survive such a scandal today?

References

Brownback, D. P. (1995).  The Morgan affair aftermath.  Grand Lodge of British Columbia and Yukon.  Retrieved from: http://freemasonry.bcy.ca/texts/MorganAffair.html.

Chiles, H. C. (2010).  The Baltimore Convention.  Masonic Bulletin of the Grand Lodge of British Columbia and Yukon, 74(2), 1-4.

Dafoe, S.  (2009).  Morgan: The Scandal That Shook Freemasonry.  New Orleans, LA: Cornerstone Book Publishers.

Masonic Service Association.  (1933).  The Morgan Affair.  Short Talk Bulletin, 11(3).

Tabbert, M. A.  (2005).  American Freemasons: Three Centuries of Building Communities.  New York, NY:  New York University Press.