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          CIS: 71202,22
          
            WILL YOU BE OFF OR OF?
                      by
            George I.H. Mason, MPS
          
          Whence came you?
          From the Grand Lodge in Prince Edward Island.
          Where? No, wait, let's try again. Will you be off or from?
          From.
          From what?
          From the Webb Standard Formula Ritual, as encoded by
          E.C. Cozzens around 1876, to a full English translation of
          the same.
          What? Encoded?
          Yes, our official work until now; variously called the Webb
          Work, Coded Work, or Little Black Book. Encoded in
          symbols and abbreviations every new Brother has had to
          learn to decode.
          Why?
          Why have to learn the Cozzens code and translate every bit
          of ritual with which we work? Or why move off the coded
          version?
          Er, both.
          Well, the story involves Masonic history, ritual differences,
          lots of research, big names like Thomas Smith Webb, Harry
          Carr and Wallace McLeod, Master's Wages, a place called
          Ile St. Jean when Freemasons first lived here but now called
          Prince Edward Island . . . it's all very enlightening.
          Alright okay, enlighten us. In under 4,000 words.
          Know where Prince Edward Island is?
          No.
          Canada. East coast. Above Maine and keep going. Known
          first by the native peoples as Abegweit ("Cradled on the
          Waves"), then by the French as Ile St. Jean; later by others
          as Canada's Million Acre Farm. Canada's Fathers of
          Confederation met here. Big producer of quality seed
          potatoes now. White sand beaches. 600,000 tourists. Only
          16 Lodges, 1,150 resident Masons, but 3 York Rite
          Chapters, Council, Preceptory, active Scottish Rite, Shrine,
          Eastern Star, the whole bit.
          Potatoes? Beaches? Tourists? I thought only skiers and
          snowmobilers lived in Canada.
          Know where the first Royal Arch Chapter in North America
          existed?
          In Canada, I suppose.
          Right. Halifax, Nova Scotia, next door to P.E.I. . . . And Craft
          Lodge Masons were present throughout the area long
          before, among the first on the continent.
          Using this coded ritual you were talking about?
          Not at first. But after the GL of P.E.I. organized in 1875, it
          became our official Work. Entirely in code, it is: openings,
          prayers, charges, lectures, the whole thing. Titled Ecce
          Orienti, but usually called the Webb Work because the
          prayers, charges and lectures are virtually word-for-word out
          of Webb's Freemason's Monitor. Ecce Orienti, of course,
          means Look to the East. Lots of other rituals use one or
          other title (Lester's Look to the East, Nizzardini's 1949
          Revised Ecce Orienti, for example), including several in
          code, cipher or other pneumonic aid. But you know all that,
          right?
          Ah, right. Um, didn't Lester describe his Work as being
          "entirely free from the tedious perplexities of cypher or other
          arbitrary and unintelligible contractions"?
          In 1876, I believe, yes.
          But you struggled on - in where did you say? - P.E.I.?
          Until the 1940s, when we ran out of copies of the coded
          Work, yes.
          And then you switched to Lester's, or something else?
          Not officially, no. But some members began using whatever
          they could find. Nova Scotia's full-English version became
          popular. About half our Lodges use it today, although
          nobody can find any dispensation on file. However,
          eventually an American source for more copies of the coded
          Work was found, and the other Lodges stayed with that,
          including mine. Most love its text as being closest to the
          "original" - whatever that is. And some gratefully praise the
          coding's challenge as having helped impress the contents on
          their minds, with clearer comprehension. Some believe all
          new Brethren should face the same challenge, for the same
          benefits.
          You believe that?
          Personally, I definitely benefitted from the labour of
          translation and interpretation, yes; although at first I got a lot
          wrong. But some encounter greater difficulty, and find the
          coding a deterrent. Some can't hide their frustration and
          embarrassment in open Lodge, even after decades of work
          with it. And we often have discussions - and sometimes
          confusion - over alternative ways of translating a piece of
          coding, with Brethren quoting what they believe to be
          "correct" from Lester's Look to the East, or Duncan's Ritual
          (which is actually an exposure, as you now), or Nova
          Scotia's Work - any number of sources . . . which is
          fascinating and educational to some but picky detail to
          others.
          Might the Craft have enjoyed peace if all your Lodges had
          switched to the Nova Scotia ritual?
          Which one? There've been several revisions since the
          1940s. Some Lodges have reported difficulties from the
          simultaneous use of different editions, some with quite
          substantial variations.
          Sounds like the old argument for a uniform Work throughout
          the Masonic world.
          Maybe, but again, which one? Something old, in archaic
          English? Something originating from the English, Scottish,
          Irish, German or French Grand Lodges? The Ancients,
          Moderns, United, or American Scottish Rite? With penalties
          in, out, or revised? I recently compared in detail our so-called Webb Work with one of Manitoba's rituals (Manitoba is
          also in Canada . . . above North Dakota), and found 250
          notable differences, of which 15 were really quite major.
          Or how about England's present Emulation Ritual, which
          provides no explanations for the five orders of architecture or
          seven liberal arts and sciences in the Middle Chamber
          Lecture, nor mentions the five senses of human nature at all.
          Preston and Webb would recognize the essentials, but . . .! It
          doesn't even include that question you asked me - whether I
          would be off or from!
          No, I do believe our so-called Webb Work - unchanged since
          it was first encoded, and appearing to need no major change
          now - even with its own peculiar flaws and inconsistencies, is
          among the very best. Still, I've studied a number of other
          rituals, and read and listened carefully to some of the wisest
          among us. And I'm convinced that the differences in ritual
          from one jurisdiction to another represent not a disturbing
          variety of departures but a richly decorative international
          tapestry, fascinating and rewardingly informative to the
          Masonic student.
          Most Masonic Works, it seems to me, are like multi-hued
          fabrics woven from threads leading through literal, scriptural
          and symbolic references, and via allegorical stories, through
          arts, sciences, philosophies, religions and histories, to the
          ancient mysteries; to and from the most profound questions
          and answers about humanity, nature, the handiwork of the
          GAOTU, and immortality. And giving further consideration to
          the differences between rituals can only help clarify what's
          important.
          Besides, all rituals which support, illustrate and help
          explicate the Landmarks have much more of value in
          common than in difference, wouldn't you agree?
          Back up, back up. Did you say Manitoba also uses two
          different Works, like you do?
          Yes. In 1878 a schism there over ritual caused a rival grand
          body to be formed. Peace was restored in 1879 on the basis
          "that each Lodge be accorded the privilege of adopting the
          'Ancient York Work,' or the 'Canada Work,' as they may
          deem most suitable." I have copies of the modern versions.
          The so-called Canada Work is what I'd call very different,
          although others are not unlike it. But, would you believe, it's
          their Work now titled Ecce Orienti (presumably once closest
          to the "Ancient York Work") which now contains the 15 really
          quite major differences I mentioned earlier!
          If you're so happy with your Ecce Orienti - your Webb Work -
          why did you say you want to be "off" it?
          Not off the text, just the coding. See, we recently again ran
          out of copies of the coded Work. But this time we asked
          ourselves a series of questions:
          First, does anyone else use this coded Work, who could sell
          us more copies?
          Answer: Not to the knowledge of Grand Secretaries in
          Charlottetown (P.E.I.), Boston (Mass.), New York (N.Y.), or
          Winnipeg (Manitoba). Nor Cynthia Alcorn, Librarian at The
          Samuel Crocker Lawrence Library, GL of NY (a woman privy
          to the contents of hundreds of Masonic rituals - horrors!).
          Nor Tony Mizzardini of The Masonic Supply Company, which
          once held the Cozzens coded Work copyright (different
          spelling of A. Nizzardini on the copyright page of the
          substantially different 1949 Ecce Orienti?).
          Question: If neither he nor anyone else has a supply, what
          would it cost to reprint more just for P.E.I.?
          Answer: More than to print the same number of copies of a
          full-English translation of the same text on a slightly larger
          page size.
          Okay, but ought we to abandon coding?
          Answer: Coding can no longer be justified as a means of
          veiling Masonry's "secrets", not with dozens of full-English
          rituals in use around the world, handled by countless
          printers, publishers, and even used-book stores. Coding now
          challenges mainly the intended users! Perhaps those who
          claim benefits always were the ones who "best can work".
          But others - often those who can "best agree" - would prefer
          to avoid the time and aggravation involved in coping with the
          coding.
          Question: Where could we find a full-English translation?
          Somewhere in the U.S.A.?
          Answer: Not to the knowledge of . . . etc. But we've got one
          right here in P.E.I., except it will need careful review. See, it
          was prepared by a member of Prince of Wales Lodge No. 18
          here, who over the years translated and typed up all the
          sections for the line offices and degree roles he was
          progressively responsible for (including the Middle Chamber
          Lecture), because he found it easier to memorize something
          he could see in full English. Then he became Senior
          Warden. Reminded he should be prepared to preside over
          the Lodge in the absence of his Master, he hurried to
          translate the Master's parts, too, and discovered there were
          few gaps left before he'd have translated everything. So he
          did those, too. In a bit of a rush.
          A Committee of three was formed to study that first draft.
          Each member made notes. The chairman then suggested
          they scan it again together - line by line, word by word -
          listing everything already noted, plus whatever came under
          discussion that wasn't quickly resolved unanimously. (Even
          that process took several meetings.) Each member then
          independently researched every listed item, and returned to
          discuss results. The list totalled 265 items: ambiguous
          abbreviations, inconsistencies, spelling and punctuation
          issues, and possible errors versus usages in other Works.
          The most interesting challenges occurred when committee
          members cited other Works at variance with each other.
          Citations began to accumulate. "Four say this, three say
          that," was often heard. And: "This source appears older,
          perhaps closer to the original intent."
          . . . "Yes, but what if the original was in error?"
          After the first round, with 260 decisions made, 50 more items
          needed research. After that round, 5 still awaited resolution.
          Sources then in use included those in the bibliography
          below. A thousand scholars - ten thousand Masons with
          shelves of reference books (most readers of this article!) -
          could have offered more. But, for all that 600,000 tourists
          locate P.E.I. each year, it is a tad off the heaviest-travelled
          tracks; it's not among the largest jurisdictions; there's no GL
          library here; committee members weren't connected to any
          electronic highway (although we'd started swapping
          diskettes of stuff with others who were); and networking by
          phone and foot with those who did have knowledge, wisdom,
          and hard evidence (?), was already taking much time.
          However, the committee members were scooping up
          Master's Wages by the bucket load. None had been involved
          in a more rewarding exercise. Working well together on a
          task which could easily have set them at loggerheads had it
          not been voluntary and about Freemasonry, they compared
          interpretations from early mornings through long evenings;
          travelled to raid the minds and shelves of Secretaries,
          Archivists and Past Grand Masters; discovered and shared
          new sources; wrote modestly to Masons of international
          renown, and experienced the joy of enthusiastic replies.
          One such was Wallace McLeod, PGSW in the GL of Canada
          in Ontario, Ph.D., Professor at the University of Toronto, and
          Fellow and immediate Past President of the Philalethes
          Society. Oh, and his ancestors came from P.E.I.!
          Question to Brother McLeod: In the Middle Chamber
          Lecture, under Astronomy, our ritual says, "By it we learn the
          use of the Globes, the system of the world, and the
          preliminary law of nature." The Cozzens abbreviation for
          preliminary is "prlmnr" - unambiguous. Among others,
          Lester's Look to the East, Manitoba's Ecce Orienti, British
          Columbia's "Ancient" Work, and even Webb's Freemason's
          Monitor, all say preliminary. But what the h . . . (if it's right)
          can it mean?
          Brother McLeod gave us three answers. First: Colin Dyer, in
          William Preston and his Work, quotes one of Preston's
          lectures from the 1780s as saying this: "The use of the
          globes, the system of the world, and the primary law of
          nature, were the subjects of (the Astronomer's) theme."
          Primary! Of course! Makes much better sense. Obvious
          error. Perhaps Jeremy Cross originated the error, in The
          Masonic Chart (1820). Or Webb, himself, earlier.
          But, second: "Preliminary is sanctified by 175 years of
          usage, so I guess you got to keep it  (although) I could get
          quite emotional about it." (And since we were producing
          "simply a faithful translation, not a revised version or new
          Work," we too decided - not unemotionally - that we couldn't
          justify the change, especially not with such words from
          Wallace McLeod on record!)
          And third: "Your specific questions have to do with ritual."
          That reminded us of one of Harry Carr's themes, about ritual:
          that how something is expressed in a given ritual isn't as
          important as whether one gets the idea behind it, nor as
          important as the idea itself. On pp. 220/222 of The
          Freemason at Work, Carr quotes Bro. T.F. Pratt of Buenos
          Aires (presumably referring to the Emulation Ritual): "The
          text and phraseology of our ritual has so stood the test of
          time that there can exist little or no possibility of an error."
          No, says Carr. "I believe this is an exaggeration . . . If we go
          back to the earlier evidence of ritual development, it is
          obvious that the changes have been frequent throughout the
          18th century, and the accretions and expansions . . . have
          been enormous. Yet . . . there are still innumerable
          inconsistencies and illogicalities. Our ritual has stood the
          test, since 1813, because Brethren have not been unduly
          anxious to make it logical. When they are, it will need to be
          altered at so many points that it will become almost a new
          ritual. Heaven forbid!"
          Exactly what we were trying to avoid, a new ritual. Just a
          simple translation, ours.
          But, last translation question: What's the "correct" translation
          of this, from the Cozzens coded Work, in the exchange
          between the WM and the SD after the FC Obligation (also in
          the Examination Lecture): "Wl u b of or fm?"
          Off or of?
          We had two sources using off - including an 1876 edition of
          Lester's Look to the East. In support, one of us argued that
          the sense in off was explainable by the duty of the Tyler, to
          keep off all cowans and eavesdroppers. Thus, a cowan who
          gave the wrong answer might prompt the response: "Then
          be off with you!" Or: "Incorrect! We must call off this
          exchange."
          But two other sources used of - including the Nova Scotia
          Work favoured by half P.E.I's Lodges. Better get it right. So
          we asked Wallace McLeod.
          The phrase isn't in the Ontario or Emulation rituals, but he
          reported results from his readings of Masonry Dissected
          (1730), Three Distinct Knocks (1760), Jachin and Boaz
          (1762), and English Masonic Exposures 1760-1769. They
          suggested of was common. Bro. McLeod concluded: "I can
          live with 'of.' If you are 'of an Entered Apprentice (Degree),'
          and no more, then you are not entitled to enter lodge at a
          higher level; but if you are 'from' it, then you may well have
          graduated, if you know the secrets. I don't swear by it, but as
          a test question it makes more sense than 'off'."
          Which was an approach similar to ours: research the best
          available sources, add some flavouring of logic and a
          soupon of conviction, and present with "strength of
          argument and beauty of expression." However, one
          committee member who had supported "off" was so
          crestfallen he re-read Bro. McLeod's letter, looking for some
          way out, and spotted potential significance in what had
          seemed merely typical of Bro. McLeod's modesty: "I blush to
          confess that I (haven't had the opportunity) to check Harry
          Carr's Early French Exposures." The committee member
          didn't have the opportunity, either, having no copy of Early
          French Exposures to check. But he did have Carr's
          Freemason at Work. And starting on page 113 was: "Will you
          be off or from." A whole article!
          Ancient Scottish practice, said Carr. Later much more
          widespread. Meaning: Will you move off a higher degree (or
          grip) down to a lower, or from a lower up to a higher. Off as
          in calling off. From as in "from the degree (or grip) of an E.A.
          to that of F.C." (or to the pass grip of a F.C.).
          And Carr quoted the 1760 exposure, Three Distinct Knocks,
          as probably originating the error of spelling it as of, which he
          cites with the usual disclaimer: "(sic)".
          Resolved! The last stone in place! Translation complete.
          Committee members in agreement. And an excuse to write
          Wallace McLeod again, as a bonus, knowing he'd share our
          pleasure in having made our final decision (even if he didn't
          agree with it) . . . and the humour in it being based on a
          source he'd regretted omitting.
          So you're off the coded Work in P.E.I. now, and off the Nova
          Scotia Work as well?
          Well, we'll see. The printed full-English rituals have only just
          gone into circulation. What the responses will be remains to
          be seen. No doubt, some Brethren in Lodges "on the Webb
          Work" will continue zealously to use their coded version.
          Others will gratefully adopt the translation. There'll be
          discussion of translation "accuracy" by scholars and
          enthusiasts, dabblers, debaters, and those who just have
          opinions - the usual delightful array of Masons of all types
          and sizes - as they find some word or phrase they've always
          translated one way is now different.
          Some Brethren in Lodges "on the Nova Scotia Work" will
          probably support jurisdiction-wide use of the Official Work -
          now it's not in code - and others will resist losing Nova
          Scotia's informative and beautiful embellishments (but which
          edition?). We can but hope such debate won't become too
          hot and heavy; nor divisive.
          The committee recommended that Grand Lodge bless the
          translation as nothing new, just a faithful translation of the
          official text; with no further comment. The translation should
          be a helpful tool, in encouraging uniformity among those who
          use the official Work, and in reducing frustration and
          embarrassment associated with coding struggles. Debate
          over translation interpretations should only be healthy (or, at
          worst, soporific). Lodges should adopt the translated version
          in their own time, but not introduce any new Work without
          dispensation. (Apparently each fresh version of the Nova
          Scotia Work has not in the past been regarded as new. The
          next, however, might be scrutinized more severely, now
          there's a full-English alternative!)
          We shall see.
          The translation committee set out to serve the P.E.I.
          Fraternity by helping solve a problem: no more copies of the
          coded Work. In the process they derived abundant rewards
          from a fascinating research task; gained exposure to locally
          and internationally eminent information sources both living
          and gone to "that undiscovered country"; developed new and
          deeper friendships; and enjoyed all the benefits of "that
          noble contention, or rather emulation, of who best can work
          and best agree."
          Master's Wages, right?
          Right on. Incidentally, "noble contention, or rather emulation"
          - that is in your ritual, isn't it?
          Er, um.
          Third Degree . . . Working Tools . . . the Trowel?
          Yes, of course! Er, no. In our ritual, the Third Degree
          Working Tools are the Skirret, The Pencil and The
          Compasses
          The what?
                              
          Bibliography
          
          The Authorized Work, Grand Lodge of A.F. & A.M. of Nova
          Scotia, Fourth Edition 1967, reprinted with amendments
          1986, now in revision.
          The British Columbia "Ancient" Work, The M.W. Grand
          Lodge of British Columbia, 1974.
          Coil's Masonic Encyclopedia, Henry Wilson Coil, Macoy
          Publishing & Masonic Supply Company Inc., New York,
          1961. 
          Duncan's Ritual and Monitor of Freemasonry, Malcolm C.
          Duncan, old binding with preface but no credit page, undated
          but citing authorities dating between 1835 and 1864,
          currently in reprint under title Duncan's Ritual and Monitor as
          "third edition with additions and corrections" under imprint of
          David McKay Company, Inc., New York.
          Ecce Orienti, Full-English Version of the Webb Standard
          Formula Ritual, translated from the coded Work copyright
          E.C. Cozzens 1928, GL of Prince Edward Island, 1994.
          Ecce Orienti, Manitoba, 1988.
          Ecce Orienti, National Series 1, coded, copyright 1928 E.C.
          Cozzens, no publisher shown, printed in USA, edition
          copyright 1876 in The Samuel Crocker Lawrence Library,
          GLNY.
          Emulation Ritual, as demonstrated in the Emulation Lodge of
          Improvement, A. Lewis (Masonic Publishers) Ltd.,
          Shepparton, 1974.
          English Masonic Exposures 1760-1769, A.C.F. Jackson,
          editor, Shepparton, 1986.
          The Freemason at Work, Harry Carr PJGD, London, 1977.
          The Freemason's Companion, Adam Murray, PM Saint
          John's Lodge No. 1, GLPEI, published in Charlottetown
          1869.
          Freemasons' Guide & Compendium, Bernard E. Jones
          PAGDC, new and revised edition, Harrap, London, 1988
          reprinting.
          The Freemason's Monitor, Thomas Smith Webb, The
          Pettibone Bros. Mfg. Co., Cincinnati, illustrated edition
          undated, first edition 1797.
          The Freemason's Pocket Companion, printed by John &
          Peter Wilson, Scotland, 1792 (autographed 1821 and 1831).
          The Freemason's Pocket Reference Book, Fred L. Pick and
          G. Norman Knight, copyright 1955 Frederick Muller Ltd., 3rd
          Edition revised by Frederick Smyth, Muller, London, 1983.
          The Grand Design, Selected Masonic Addresses and Papers
          of Wallace McLeod, Anchor Communications, Virginia, for
          Iowa Research Lodge No. 2, 1991.
          Introduction to Freemasonry, Carl H. Claudy, first edition
          1931, copyright 1959 Carl H. Claudy, 59th printing 1984, The
          Temple Publishers, Washington.
          Jachin and Boaz, exposure, London, 1762.
          Look to the East, edited by Ralph P. Lester, copyright 1876-1904 by Dick & Fitzgerald, New York.
          Mah-Hah-Bone - Ronayne's Handbook of Freemasonry,
          Edmond Ronayne, PM Keystone Lodge of Instruction,
          author's preface dated 1904, revised edition copyright 1969
          P.R.C. Publications Inc., 1976 printing, Ezra A. Cook
          Publications Inc., Chicago. 
          Masonry Dissected, Samuel Prichard, 1730.
          Revised Ecce Orienti, National Series, copyright 1949 A.
          Nizzardini, Masonic Supply Co., New York.
          Richardson's Monitor of Freemasonry, Jabez Richardson,
          1975 reprint by Ezra A. Cook, Publisher, Inc., Chicago, of
          work first published around 1865 and referred to by Duncan. 
          Three Distinct Knocks, exposure, London, 1760.
          The Work, Grand Chapter of Royal Arch Masons of Nova
          Scotia, reprint 1982.
          The Work, Grand Lodge of Manitoba Ancient Free and
          Accepted Masons, 1993.
          
          