Dr. David Harrison

Category: Freemasonry

The Rituals of Freemasonry: Richard Carlile’s Manual of Freemasonry

Richard Carlile was an English radical of the early nineteenth century, an advocate of free speech and a free press, and a supporter of Thomas Paine. He is more famous for his paper The Republican, and his reporting of the Peterloo Massacre of 1819. The Peterloo Massacre occurred at a reform meeting in St Peter’s Fields in Manchester on the 16^th August; Carlile was due to speak at the meeting when the yeomanry attacked the crowd, killing 15 people and injuring 400-700 people. It became a defining event in radical British history.[1]

Subsequently, Carlile was imprisoned for three years after being found guilty of blasphemy and seditious libel; he had published a story that had motivated people to hate the government and he had published the work of Thomas Paine that had criticised the Church of England. Carlile was also fined an incredible £1500, and as he could not possibly pay such a sum, he served an additional two years in prison. Despite his Fleet Street premises being raided and shut down, Carlile continued to write for the paper and his wife Jane continued printing The Republican, until she herself was imprisoned. Over 150 men and women were imprisoned for selling the paper. His sister Mary then continued publishing the paper until she herself was imprisoned. When Carlile was finally released in 1825, he continued to publish radical material and supported equal rights for women and campaigned for the end of child labour.

In Masonic terms, Carlile is better known for his Manual of Freemasonry, an exposé of Masonic rituals that included the three Craft degrees, the Royal Arch, the Mark and the Knight Templar degree. The exposé was so successful that it was reprinted many times and was used in lodges throughout the nineteenth and early twentieth centuries in England as a source for learning ritual. The ritual is in essence, a version of emulation, although there are incidences throughout of archaic words and phrasing, an example being a charge that Carlile points out ‘is occasionally delivered at the closing of the Lodge by the Master’ which begins ‘When the Lodge is closed you are at liberty to enjoy yourselves with innocent mirth…’[2] More recently, historian Andrew Prescott remarked that Godfrey Higgins may have been an influence on Carlile’s ritual, Higgins being a Freemason who had researched the York Grand Lodge.[3] Influences on Carlile’s rituals and Masonic writings include the early exposé Jachin and Boaz, the Masonic works of William Finch, Thomas Paine’s Origins of Freemasonry and Thomas De Quincey’s Origin of the Rosicrucians and the Free-Masons. [4]

These rituals first appeared in The Republican in the latter part of 1825 while he was still in Dorchester Gaol, and Carlile reissued the material in a complete volume in 1831 to accompany the Masonic lectures of his partner the Rev. Robert Taylor. The rituals were reprinted in 1836, and again in 1845, when it was published with the name The Manual of Freemasonry. Carlile had been imprisoned again for printing radical work, and died in 1843. His Manual of Freemasonry represents a view of English Freemasonry from the late eighteenth and early nineteenth centuries, but the popularity of his rituals kept them in print continuously for decades, helping English Freemasons with their lodge work well into the twentieth century.

[1] David Harrison, The Transformation of Freemasonry, (Bury St Edmunds: Arima Publishing, 2010), pp.70-71.

[2] Richard Carlile, Manual of Freemasonry, (London: William Reeves, 1912), p.37.

[3] See Andrew Prescott, ‘The Hidden Currents of 1813’, The Square, Vol. 40, No. 2, (June 2014), pp.31-2.

[4] See Andrew Prescott, ‘‘The Devil’s Freemason’: Richard Carlile and his Manual of Freemasonry’, A lecture presented to the Friends of the Library and Museum of Freemasonry, Freemason’s Hall, London, 19^th March, 2002.

December 10, 2015
Back to the Beehive

Just over a month ago, I published an article on the website which discussed the Beehive as a lost Masonic symbol in regards to the lodges under the United Grand Lodge of England. There are of course symbols of the Beehive that survive in certain English lodges, but overall, the article concluded that after the union of 1813, the Beehive disappeared in most English lodges – having previously appeared on lodge furniture, tracing boards and in the part of the ritual of the Royal Cumberland Lodge.

The purpose of this small article is to revisit the Beehive, and examine the importance of the Bee and the Beehive as a symbol in other traditions and cultures, such as in Greek mythology; Aristaeus being the god of Bee keeping; in Egypt, were Bees grew from the tears of the Sun god Ra; and with Mellona, the Roman Goddess who is linked with Bees and honey. The Beehive is indeed a rich and important symbol and, as we shall see, is full of meaning.

Trophonius is a Greek hero and Demi-God that is often portrayed with the symbol of the Beehive. According to tradition, Trophonius and his brother Agamedes constructed the Temple of Apollo at the oracle at Delphi, and they were then told by the oracle that they could do as they wished for six days, and on the seventh day their greatest wish could be granted. They proceeded to live life to the full for six days, but on the seventh day, they were both found dead. Another story has the brothers building a treasure chamber for a king, and using a secret entrance that only they knew, they stole the treasure. Agamedes was however caught in a trap, and Trophonius cut of his head so he would not be recognised and fled to a cave were he disappeared.

The cave was only discovered many years later when there was a plague; on consulting the oracle at Delphi, the people were told that a hero was angry at not being worshipped and that they should find his grave to worship him. A search for the lost hero proved fruitless, until a shepherd boy followed a trail of bees to a hole in the ground, and the lost hero’s grave was found and the plague stopped. Other traditions link the two brothers with caves, and even the Hell Fire Club in the 18^th century constructed a cave of Trophonius, complete with explicit wall paintings, in which to indulge their ritualistic parties.

The symbol of the Bee here seems to be of a life-giving source; the Bees leading the shepherd boy to the lost grave of a hero and stopping the plague, the lost grave theme of course resonates in a part of the third degree raising ceremony within Freemasonry. The meaning to the symbol of the Beehive is indeed rich and deep; as a symbol for industry, or even the product of that industry – its honey – being a life-giving source, it is a symbol that is embedded in various ancient cultures and traditions.

Additional thanks are given to the lively conversation with George Brooks and Daniel Gardiner which in part, inspired this article.

December 9, 2015
Review by John Soderblom of Freemasonry and Fraternal Societies – the new book by Dr David Harrison

David Harrison and Fred Lomax have combined to write a very informative book on fraternal societies and their development in the UK. In addition one can see how closely fraternal societies in the US and UK are connected. This is a fascinating read that is also generously illustrated. I am familiar with other books by David Harrison, all of them being well written, this book is no exception. If you are a Freemason, a member of Elks or Moose or just curious about fraternal organizations, this is a must read.

Leading Masonic authors Dr David Harrison and Fred Lomax re-examine Friendly Societies, Freemasonry and other Fraternal Orders of England in this, their latest work. The authors present the individual histories of the Odd Fellows, Foresters, Druids, Buffaloes, Gardeners, and more obscure Orders such as the Rechabites; putting forward the similarities with Freemasonry, in its ritual and regalia. There has not been a book on this subject for over ten years. Several of these societies developed a fraternal aspect to their activities, using Freemasonry as their model via ritual and practice; open to men and women of all walks of life. Declaring their organisations free of politics and religion, yet declaring a strong financial support for their members at a time when the ordinary worker had little or no protection against illness or injury at work. A number of these societies developed into extremely large organisations that are still successful and remain so today, despite the decline of a considerable number in the wake of the arrival of the Welfare State in the UK. Many were small local organisations which met in pubs and clubs; others had local offices on the high street. The book shows how the larger organisations survived and prospered. This book will be of interest to both Freemasons and members of the orders featured in the book as its buy knowing our connections with each other we learn more about ourselves. The book is richly illustrated, depicting the personal stories associated with the various Orders. The photographs will also show various never-before-published regalia, jewels, and artefacts, which will demonstrate the importance of the Orders and their contribution to British social history during the industrial revolution. Paperback 160 pages – illustrated throughout

December 5, 2015
Review by David Kinchen of A Quick Guide to Freemasonry

If you want information about Freemasonry, until now you’ve had the Internet — with a mishmash of information of dubious quality, not to mention all kinds of conspiracy theories — or a laborious search through dusty tomes in libraries.

All this has changed as David Harrison, an author whose books on Freemasonry I’ve reviewed (see below) has written the perfect guide to the subject with his “A Quick Guide to Freemasonry” (Lewis Masonic, Hersham, Surrey, UK, 96 pages, black and white and color illustrations, $16.95, available on Amazon.com).

This quality paperback is beautifully printed on glossy paper in a handy double-column format and has the answers to just about every question a new member would ask. It’s also aimed at lodge mentors and established members, Harrison told me.

And, to make it useful for traveling Freemasons, it has information on the Craft as it’s practiced in the U.S., Canada, Australia and New Zealand.

Harrison uses a Q and A format for his questions. If you want to know about the rolled up pants leg, you’ll find it here. Different colored aprons? Harrison explains their significance. White gloves and hats? It’s in the book. Harrison provides end notes and a bibliography. I found the FAQs to be very useful, and rituals in the UK and the U.S. are given proper attention — along with the aforementioned sections on Canada, Australia and New Zealand.

Harrison covers the roles of the officers, the festive board, toasting, and an examination of all the current English Masonic rituals: Emulation, Bottomley, Nigerian, the Bristol, York and Hull working. Effectively, the handbook is an easy-to-understand beginners guide—a why, how, and when of Craft Freemasonry.

And, to top off an excellent work, Harrison includes reliable web sites for Internet searchers — a valuable resource! I recommend “A Quick Guide to Freemasonry” to members of the Craft, as well as those outside the Craft who want accurate information about Freemasonry. Did I say it’s beautifully designed and printed? Yes, I know I did! But it’s worth repeating; this is a handsome book that would make an ideal gift: a gift that would be appreciated.

December 5, 2015
Review by David Kinchen of The York Grand Lodge

If you visit the United Kingdom, be sure to include the northern city of York on your itinerary. I visited the ancient Roman city in 1979 and was enthralled by its setting at the confluence of the Ouse and Foss rivers and its architecture, including the York Minster and the remnants of the walls and gates like Micklegate.

I think only Chester, which I also visited, rivals York for its Roman heritage. And, while you’re in York, don’t forget to visit the Shambles, a picturesque street of overhanging buildings, that was once an open-air slaughterhouse!

Smallish (about 130,000 people) York has never been intimidated by the giant city in the south of England, London, and this pride extends to its role in the history of British Freemasonry.

Historian David Harrison, whose books on Freemasonry I’ve regularly reviewed, tells this story in a new quality paperback, “The York Grand Lodge” (Arima Publishing, Bury St. Edmunds, Suffolk, England, 144 pages, illustrations, appendixes, index, $16.00, available from Amazon.com).

Like all of Harrison’s books, the story of the staunchly independent Grand Lodge of All England at York, is both scholarly and readable. Harrison is a Mason; I’m not, but I’m fascinated by secret societies and alternative styles of living like the Amish, Quakers, Shakers, Mennonites, Mormons, etc. and by “Utopian” communities like Brook Farm, Amana, Oneida, and New Harmony. “The York Grand Lodge” also appealed to my interest in historical disputes.

The London-based United Grand Lodge of England (UGLE) prevailed, but, as Harrison points out, the York Grand Lodge may have survived longer than originally thought and it also influenced that other northern lodge of rebellious Freemasons, The Wigan Grand Lodge.

Remnants of the Yorkists and their approach to Freemasonry have surfaced in the 21st Century, as Harrison points out on pages 120-122 in the conclusion of his entertaining book.

To clarify the differences in the U.S. between the York Rite and the Scottish Rite, I emailed Harrison. Here’s his reply:

“Scottish Rite is divided into the northern and southern jurisdictions in the US, they have 33 degrees.

The York Rite is more of a collection of Masonic approved rites and orders such as the Royal Arch, Knights Templar and Mark degree. Again it’s a US body.

Some Masons are so keen they do both ‘pathways’: they progress from the normal blue or craft lodges ( the three main degrees) to enter other orders or grades. Albert Pike was a member if the Scottish Rite Southern jurisdiction – a 33rd degree Mason.”

* * *

Who is Albert Pike, you ask: According to Wikipedia, “Pike published a book called ‘Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry’ in 1871, of which there were several subsequent editions. Pike is still regarded in America as an eminent and influential Freemason, primarily only in the Scottish Rite Southern Jurisdiction.” Pike (1809-1891) was a native of Boston, MA who joined the Confederate Army in the Civil War after long service in the U.S. Army. He reached the rank of brigadier general (one star) in the Confederate Army.

Here’s what Harrison has to say about his new book:

“The York Grand Lodge book was a pleasure to research; I visited the ancient city of York in northern England a number of times and I wanted to visit the places that the York Masons of the eighteenth century visited, places like the Punch Bowl tavern and the Merchant Adventurers’ Hall. It was an honour to research the York Grand Lodge manuscripts, examine the Jacobite links of some of the Grand Masters and look at the Knights Templar ciphers. I thoroughly enjoyed writing the book, and I hope you enjoy reading it.”

I certainly enjoyed reading Dr. Harrison’s latest book and I think many readers will find it informative and enjoyable. This applies to Masons and non-Masons alike.

December 5, 2015
Review by Ricky Pound of The Genesis of Freemasonry

‘The Genesis of Freemasonry’ is the first in a series of books by Dr David Harrison which trace themes in the history of Freemasonry. Harrison is a well established and respected author and a contributor to a number of publications on Freemasonry, together as a regular speaker on the lodge circuit. Published in 2008 (and revised and updated in 2015) Harrison’s attractive tome opens with the problematic question of Masonic origins. Since the eighteenth-century, numerous explanations (both plausible and far-fetched) have been put forward to explain the history and provenance of the Craft leading scholars such as Francis Yates to state: ‘’The origin of Freemasonry is one of the most debated, and debatable, subjects in the realm of historical enquiry”. Sensibly Harrison begins his study not with primordial Adam (who, according to Anderson’s mythical history in the ‘Constitutions’, must have “had the Liberal Sciences, particularly Geometry, written in his heart”), but through an overview of Freemasonry from the transition of what his calls ‘Operative’ to ‘Speculative’ masonry which he dates around 1640. Perhaps the question of utmost importance is what attracted non-stonemasons to stonemasons lodges in the first place? Perhaps here the antiquarian William Stukeley provides the definitive answer, drawn to Freemasonry because it led him to suspect: “it to be the remains of the famous mysterys of the Antients”.

Harrison points to the connection between the Royal Society, several founders of which were themselves Freemasons. In the course of his chapter on origins Harrison also mentions many of the other theories that have been claimed to play a part in the development of Freemasonry- the believed connection with the Knight Templar, the Rosicrucian myths (important influences on Moray and Ashmole), Hermetic (including alchemical) and Cabalistic influences.

For this reviewer, early Freemasonry was akin to a sponge, absorbing many diverse beliefs and philosophies to produce a multilayered intellectual tapestry of ideas that could inspire debate amongst its members, together with fostering a sense of companionship that comes from belonging to a mutually beneficial society.

Following these opening chapters Harrison includes a particular interesting section exploring the symbolism on Masonic gravestones. This is accompanied by a host of the author’s own photographs illustrating a variety of tombstones of Freemasons.

In the following chapters Harrison explains the importance of symbolism to Freemasonry (and particularly the importance of allegory and metaphor), much of which is derived from Solomon’s Temple. Harrison explains that for centuries decoding the dimensions of Solomon’s Temple had been an obsession among intellectuals with men such as Juan Bautista Villalpando, Isaac Newton and William Stukeley carrying out detailed studies of the Temple’s believed divine proportions. It is particularly interesting to note that a high point of interest in Solomon’s Temple in England was the 1720s and 30s which corresponded with the rapid growth of Freemasonry, both at home and abroad. In a later chapter, Harrison provides examples of the influence of Solomon’s Temple on eighteenth- century British architecture including Chiswick House in London which features Masonic and Hermetic ceiling paintings by William Kent and which has several rooms with dimensions based directly on the ‘Sanctum Sanctorum’ within the Tabernacle of Moses and the Temple of Jerusalem (dimensions converted from the Roman cubit to English feet).

In the chapter, ‘Freemasonry in Flux’, Harrison concentrates on the Dr John Theophilus Desaguliers and James Anderson, both Freemasons and two of the architects behind the formation of Premier Grand Lodge of England of 1717. That the formation of Premier Grand Lodge was political cannot be in doubt, following as it did the Jacobite rebellion of 1715 which was a serious wake-up call for the newly arrived Hanoverians and it’s Whig government. Anderson’s ‘Constitutions’ of 1723 was a manifesto for a new Masonic regime in which older ritual was either discarded and replaced with new ritualistic elements and inventions which often offended more conservative Masons. As Harrison shows, Premier Grand Lodge was soon to experience their own problems, with challenges of ‘antienticity’ from the direction of the York Grand Lodge who claimed to have a much more ancient pedigree back as far at least to King Athelstan.

The theme of discord and rebellion is extended by Harrison into the last three chapter which deals with the rival lodges in the guise of the York Grand Lodge and the successful challenge by the ‘Antients’ from 1751. These chapters provide an interesting introduction to the rival lodges, themes on which Harrison has successfully expanded upon the his later books ‘The York Grand Lodge’ (2014) and ‘The Liverpool Masonic Rebellion and the Wigan Grand Lodge’ (2012).

Harrison’s ‘The Genesis of Freemasonry’ is a handsome book. It contains a generous selection of photographs to accompany the scholarly text. There are, however, a number of printing errors which I have been assured have been rectified for the 2015 revised edition. Such errors are but niggles in a book that is informative and can be enjoyed by the Freemason and general reader alike.

December 5, 2015
The Rituals of Freemasonry: Some of the various differing Rituals used in England

Because the Emulation Ritual was not officially put into print until 1969, many aspiring Masons needed assistance in various lodges throughout England and the overseas provinces, to learn and revise the ritual. Thus, many independent editions were printed over the years, some privately by individual lodges, others published because the particular working catered for a number of lodges in a particular area. This led to slight differences in ritual, and led to traditions in certain lodges who did the ritual their way. It may only be slight differences in wording, perambulation, or a certain part delivered by another Officer, but these differences make up a different working, a working that has, over time, become fiercely protected by the lodges that work it.

The West End Ritual appeared in published form in the 1880s, and the tiny ritual book which was passed to me looks very much like a hymn book; with beautiful gold edging on the leaves, each page bordered by red and bound in dark blue fine leather. There are slight differences in the wording to Taylor’s Ritual, published in 1908, and the Nigerian Ritual, which was published in 1939. The slight differences between these rituals appear to be altered wording in certain lines, an example can be seen in Taylor’s opening of the first degree, when the Junior Warden says:

‘Being armed with a drawn sword to keep off all cowans and intruders to Freemasonry…’[1]

In the Nigerian Ritual, the Junior Warden says:

‘Being armed with a drawn sword to keep off all intruders and Cowans to Masonry…’[2]

Another example of this slight deviation can be seen in the questions given to the candidate before the second degree ritual, the West End Ritual says:

‘Then I will entrust you with a test of merit, which consists of a P.G and P.W…’[3]

In Taylor’s however, the wording is ever so slightly different:

‘Then I will entrust you with a test of merit, which is a P.G and P.W…’[4]

The illustrations of the Tracing Boards also differ in the ritual books; they do not appear at all in the Nigerian Ritual book, the West End Ritual however has beautiful black and white fold out versions on glossy paper, and the Taylor’s Ritual book has almost rustic looking black and white etched versions.

The ‘Bottomley’ Ritual, which is use in a number of lodges in Liverpool and on the Wirral, emerged in the mid-late nineteenth century. The ritual differs slightly in every lodge that practices it, and the ritual uses more descriptive flourishes and has additional explanations to embellish the working. It refers candidly to ‘Antient Freemasonry’, especially in the first degree, and has an almost Victorian fancy to the ritual

The ‘Humber Use’ is a ritual used by a number of lodges in the Hull area of the north-east of England, is, like the York Working, considered an older version of the Craft ritual. It does have archaic elements reflected in certain phrases, and has some noted ‘quirks’ such as when the Junior Warden is asked by the Worshipful Master in the third degree opening ‘Whence come you?’, instead of answering from the East, the ‘Humber Use’ gives the answer of ‘The West’, the Junior Warden moving from the opposite direction to search for what is lost.[5]

[1] M.M. T aylor’s Manual or Hand Book of Craft Freemasonry, (London: L.J. Taylor, 1908), p.10.

[2] C.M. Browne (Compiler), Nigerian Ritual, (London: Lewis, 1956), p.11.

[3] Ritual of Craft Freemasonry: London West End Working, (London: Printed for Private Circulation, Fifth Edition), p.41.

[4] Taylor’s, p.55.

[5] Llewellyn Kitchen, (ed.), A Ritual of Craft Masonry “Humber Use”, (Hull: Privately Published, 1988), p.55.

For further information see the following books:

December 3, 2015
The Rituals of Freemasonry: The York Working

The York Working, used by the York Lodge No. 236, is said to be a mixture of the York Grand Lodge, the Antients and the emulation ritual that emerged after the union of 1813. The York ‘Union’ Lodge was founded in York in 1777, a number of the founding members being ‘Antient’ Masons, but the lodge was actually constituted as a ‘Modern’ lodge. It became a bastion to the memory of the York Grand Lodge, welcoming a number of its surviving members as visitors in the opening years of the nineteenth century and is the custodian of all its documents.[1] The brethren were still using what they termed as the York Working of the ritual in 1822 when the lodge finally agreed to adopt the new system, as agreed by the Lodge of Reconciliation, which had been set up by the United Grand Lodge after the union. Despite this, the ‘Union’ Lodge decided to continue the York Working as no member of the lodge had seen the new system demonstrated.[2] The York architectural historian John Browne, who joined the ‘Union’ Lodge in 1825, was heavily influenced by Antient York Masonry and studied the Antient ritual, ensuring, at least in part, its survival. So, the question remains, how much of the present ritual belonged to the ritual of the York Grand Lodge?

The earliest surviving MS of the York Working was written by Brother R.W. Hollon who was initiated in 1841 and became Master in 1850, and a second, slightly different ‘copy’ exists that was made by a certain Brother William Cowling who was Master in 1855. The York Working was finally put to print in 1924, and the present ‘revised’ ritual book was printed in 1981. Despite the overall similarity to the emulation ritual, there are archaic elements in the York ritual; old style phrases that seem out of place. However, these old style phrases could still have been used in the nineteenth century – after the union and certainly long after the demise of the York Grand Lodge. An example of this is in the York closing of a fellow craft lodge, when the Worshipful Master says: ‘…His all-seeing eye beholds us; and while we continue to act as faithful Craftsmen….’ Instead of the emulation: ‘…His all-seeing eye observes us, and whilst we continue to act in conformity with the principles of the Craft…’ subtle differences that suggest a more local input perhaps. Perambulations are different also, but again, in most English lodges, it is not uncommon to have different perambulations in various lodges.

In T.W. Hanson’s History of the Lodge of Probity, which is a lodge based in Halifax in the West Riding of Yorkshire, he mentions how ‘That legendary Old York Working was an excuse, probably invited at this time [1815] for those lodges who neglected to attend the Lodge of Reconciliation.’[3] This attempts to suggest that the York Working was a ‘second-hand’ variation of emulation, with ‘odd bits’ of the old style grafted onto the new. Whatever its origins, the York Working is a ritual that represents an independent style of working for the York ‘Union’ Lodge and a handful of other Yorkshire based lodges. It is a ritual that will continue to fascinate researchers and is a pleasure to watch.

[1] The York Grand Lodge Minute Books dating from March 17, 1712 and ending August 23, 1792 are in the possession of the York ‘Union’ Lodge. There are no Minutes however from 1734-1761. Other York Grand Lodge relics, including furniture, jewels and the original Warrant for the Lodge of Fortitude, are all held at Freemasons Hall, Duncombe Place, York, which is the current residence of the York ‘Union’ Lodge No.236.

[2] Robert Wood, York Lodge No. 236, (York: Published by the lodge, 1977), p.20.

[3] T.W. Hanson, The Lodge of Probity No.61 1738-1938, (Halifax: Published by the lodge, 1939), p.193.

November 30, 2015
The Forgotten Philanthropist: The Life of Christopher Rawdon

Writing history is something of a passion, and for the past fifteen years or so I have been writing exclusively on Masonic history. More recently however, I have been tackling a biography on nineteenth century Liverpool cotton merchant and philanthropist Christopher Rawdon, the working title of the project is The Forgotten Philanthropist: The Life of Christopher Rawdon. Rawdon was not a Freemason, and this was a project that came about through teaching a local history group in Anfield in Liverpool named the ‘Rawdon Residents’; the group being named after Christopher Rawdon, who financed the local library and a local recreation ground. Not much was known about him until we started researching his life, and I started to enjoy piecing together his story, which has become my first non-Masonic project.

The life of Rawdon is fascinating; the biography traces his move from Yorkshire to Liverpool, and the book also examines the social scene of the industrial north of England in the nineteenth century. The family were Unitarians, and the business networking within this community was not unlike Freemasonry at the time; the community providing an element of trust when it came to business and banking transactions. My previous work on the York Grand Lodge and the Liverpool Masonic Rebellion and the Wigan Grand Lodge also touches on this work, as the Rawdon family started as Freemen in York before relocating to Halifax and finally Liverpool. The family mixed in the social circles of the successful merchants and businessmen of both areas, some of whom were Freemasons.

So, it was not long before my first non-Masonic work started to encroach into the realms of Freemasonry, the life of Christopher Rawdon and his ancestors touching into areas of my past research. The book should be finished at the end of next year, and will be published soon after by Arima.

November 28, 2015
The Rituals of Freemasonry: The Nigerian Ritual

Some lodges in England are fiercely defensive about their ritual; there may only be a few words that are said differently, or perambulation in lodge may be slightly different, but to that particular lodge, their ritual is done their own specific way and the immortal phrase ‘this is the way we do it’ reverberates with pride in many an English lodge room. The Nigerian Ritual is a well-used ritual in many lodges, and indeed, in some of these lodges, they do it differently. From its name, the Nigerian Ritual hints at its origins as a ritual written and published specifically for the Colonial district in Africa in the 1930s, and its name conjures up an image of how English Freemasonry was worked in its jurisdictions within the far flung reaches of the British Empire.

The title page of the Nigerian ritual book reads ‘Nigerian Ritual – as taught in Emulation Lodge of Improvement’. The preface written by George M. Gray, District Grand Master of Nigeria in 1939, explained why the District of Nigeria decided to print its own ritual book. On the page, it reads that ‘The Emulation Lodge of Improvement does not recognise any printed text of its ritual…’ which was true at the time, and Gray was concerned about the difficulties that arose in the learning and rehearsing of the ritual in his District of Nigeria. A tour of Nigerian lodges took place by W. Brother C.M. Browne and W. Brother Tasker in 1936, and the notes made from the demonstrations on the tour compiled by Browne, who was the Deputy Grand Master of the District and had special experience of Emulation working, eventually resulted in the publication of the Nigerian Ritual book for the use of the lodge members of the District.

The book was printed and was purchased by brethren in England also, used as a source for various lodges who adopted this Nigerian Ritual. The ritual, though effectively Emulation, does have subtle differences in its language and presentation; the punctuation is different in places, and some of the wordings are presented differently, and as some lodges adopted it, over time, perambulations became slightly different. The Emulation ritual was finally officially printed in 1969, but some lodges that had been using the Nigerian Ritual since the 1930s decided to stay with the workings that they had been conducting for the past thirty years or so. It thus became a ritual styling for various lodges, the book being reprinted for them specifically and some lodges printing them locally.

November 26, 2015