                         MASONIC RITUAL IN VIRGINIA

                         by  Samuel T. Atkinson, PM


    Historical Foundations of the Masonic Ritual


    Masonic scholars have been trying for two hundred years to solve the 
    Craft's greatest mystery, the origin of the ritual. Our Masonic 
    forefathers were told imaginative stories about the origin of the 
    Craft.  We were established by King Solomon with the help of Hiram, 
    King of Tyre; Masonry began with Noah and his sons; one story 
    claimed Adam as our first Grand Master because he was the first man 
    to wear an apron!  This kind of Masonic history prevailed until 
    1850 when a reaction set in.  Later historians discounted the tales 
    and accepted only those facts of Masonry which had 
    "incontrovertible" written proof. 


    Operative Masonry existed in ancient times; but that our modern 
    Fraternity began with Solomon, or someone prior to the cathedral 
    builders of the medieval period, is pure legend.  Out of the old 
    Craft guilds, out of the loose "confraternity" of men who worked 
    on the great churches and castles of the period between 1200 A.D., 
    and 1500 A.D., came Operative Masonry with organized Lodges and 
    ceremonies.  By process of gradual change it became Speculative 
    Masonry, first organized into a Grand Lodge of Masons in London on 
    June 24, 1717. 


    The so-called Gothic Constitutions or Old Charges are the earliest 
    proof of our modern Masonry.  They consist of about one hundred old 
    manuscripts, found in various places and now carefully preserved. 


    Many today consider our ritual virtually unchangeable.  But this was 
    not so in 1717, when the Mother Grand Lodge was formed, and the 
    years before and after.  The charges were read or repeated from 
    memory; they were not secret, but the signs and words, used 
    originally to identify the operative, and later the speculative, 
    Mason were strictly secret and unwritten.  The original ceremonies 
    were brief and simple.  They consisted of the administering of an 
    oath of secrecy; the communication of the secrets; and the giving 
    of the charges. Each Lodge was a separate unit, with no standard to 
    go by.  The ritual therefore became a matter of the Master's 
    preference as to what words to use to convey the ideas involved.  
    It was several decades after the Grand Lodge was formed before any 
    standardization was accomplished, or even sought after.  Thus we 
    find the ritual evolving through a system of trial and error.  A 
    gifted Master or Masonic lecturer would frame a passage of 
    appealing beauty.  Soon others would use it and gradually it found 
    acceptance in many Lodges.  This was a slow evolution; in the first 
    several decades of the newly formed Grand Lodge, no uniformity 
    existed.  Even today there are eight widely variant rituals in use 
    in England, all accepted as valid and regular. 


    Early in Scottish Operative Masonry there were two ceremonies, for 
    they quickly divided entered apprentices from fellows of the Craft; 
    but there were no lectures as we know them today.  A tradition did 
    gradually grow up around the world - (our ancient brethren had both 
    little education and much superstition) - the idea of a word too 
    sacred to be pronounced, except under special circumstances. 


    The evolution of the Master's degree resulted from the introduction 
    and assimilation of the Hiramic Legend into the Master's degree.  
    The origin of the story of Hiram, the Widow's Son, is as great a 
    mystery as anything in Masonry. We know that miracle plays, 
    religious dramas, and tales of folklore were commonplace from the 
    Middle Ages. The story of Hiram developed over a couple of 
    centuries.  It may have been referred to in Lodge ceremonies for 
    half a century before 1717.  In 1723, Dr. Anderson makes no mention 
    of it whatsoever in his Constitutions.  But in 1738, the revised 
    edition refers to the "sudden death of their dear Master Hiram 
    Abiff, who they recently interr'd in the Lodge near the Temple, 
    according to ancient usage." 


    Where the legend came from no one knows.  Hiram is mentioned in the 
    Bible in I Kings and II Chronicles.  He was also mentioned in the 
    Cooke Manuscript of 1410.  But the Graham Manuscript, discovered in 
    1936 and dated 1726, and filled with Masonic ritual, tells of the 
    legend of Noah.  A valuable secret died with Noah.  His three sons, 
    Shem, Ham, and Japheth supposed that Noah had carried it with him 
    into the grave and determined to exhume the body, "agreeing 
    beforehand that if they did not find the very thing itself, the 
    first thing they found was to be to them as a secret.  They found 
    nothing in the grave except a dead body; when they gripped the 
    finger it came away, and so with the wrist and the elbow.  They 
    then reared up the dead body, supporting it by setting foot to 
    foot, knee to knee, breast to breast, cheek to cheek, and hand to 
    back.  One said there is yet marrow in this bone and the second 
    said but a dry bone and the third said it stinketh." 


    While we are not able to fully account for the adoption of the 
    Hiramic Legend, we can, with certainty, state that our Masonry and 
    our ritual came from: 

           The Grand Lodge of England - 1717-1753 

           The Grand Lodge of the "Antients" - 1753-1813 

           The Grand Lodge of the "Moderns" - 1753-1813 

           The United Grand Lodge - 1813 and on 

           The Grand Lodge of Ireland - 1724 and on 

           The Grand Lodge of Scotland - 1736 and on 


    The ritual of the original Grand Lodge changed as it flowed, 
    through many years after 1717.  The Grand Lodges of "Antients" and 
    "Moderns" both made alterations in the ritual so that rival members 
    of each body found it impossible to make themselves known 
    Masonically in the other.  Members of Lodges subordinate to these 
    Grand Lodges came to this country to form themselves into Lodges 
    without warrant or charter.  A dozen men, bringing what they 
    remembered of the ritual they heard when "made", would naturally 
    include in their ritual a little of one original source, some 
    phrases from another beginning, a paragraph from a third 
    wellspring, and so on. 


    The Mother Grand Lodge ritual was not the ritual of the United 
    Grand Lodge which came into existence in 1813, when the two parts of 
    the original Mother Grand Lodge again came together.  The United 
    Grand Lodge formed its ritual from the best of the divergent 
    rituals of the "Antients" and the "Moderns". 


    From four primary sources of American ritual, in one way or another 
    all American Jurisdictions, in part at least, received their 
    "work".  These sources include Massachusetts, which at first sent 
    forth what must have been at least an approximation of the work of 
    the original Mother Grand Lodge, though her ritual today is derived 
    from both "Moderns" and "Antients"; Pennsylvania and Virginia, both 
    giving forth individual variants of a combination of "Modern" and 
    "Antients"; and North Carolina, almost purely "Modern". 


    In 1915 Dean Roscoe Pound showed how various were the next groups 
    of States which received their rituals from the first four American 
    sources.  He averred that Maine derived from Massachusetts; Vermont 
    from the Grand Lodge of the "Antients" in Massachusetts before the 
    fusion; Ohio from Massachusetts, from Connecticut, a strictly 
    "Modern" ritual, and from Pennsylvania; Indiana from Ohio and 
    Kentucky, the latter representing Virginia after the fusion; 
    Michigan from the "Antient" Grand Lodge of Canada and from New 
    York; Kentucky from Virginia; Tennessee from North Carolina, from 
    South Carolina, and from Tennessee; Louisiana from South Carolina, 
    Pennsylvania, and France; Florida from Georgia and South Carolina; 
    Missouri from Pennsylvania and Tennessee; Illinois from Kentucky; 
    and the District of Columbia from Maryland, Massachusetts, and 
    Virginia. 


    There have been certain unifying influences:  The Baltimore 
    Convention of 1843; the work of Rob Morris and his Conservators, 
    which despite the chilly reception by many Grand Jurisdictions, 
    undoubtedly left its impression on the American ritual; the work of 
    Thomas Smith Webb and Jeremy Cross, plainly evident in the esoteric 
    paragraphs printed in many State monitors and manuals; and the 
    honest desire and efforts of many Grand Lodges, through District 
    Deputies, Grand Lecturers, Schools of Instruction, similar 
    instruction, and similar machinery, to preserve what they have in 
    its supposedly ancient perfection.  By the time the latter forces 
    were in operation, the ritual was more or less fixed. 


    Because of the reverence of the average Mason for what he is taught, 
    and his fierce resentment of any material change in that which he 
    learns, rituals and degree forms, ceremonies and practices, usages 
    and customs, continue to be what he believes them to have been 
    "from time immemorial" even when sober fact shows that in all 
    probability they have an antiquity of less than two hundred years. 


    The catechism forms of lectures came to this country with 
    Freemasonry. The system originated by Anderson was revised by many 
    including William Preston, who suggested, if he did not teach, the 
    esoteric parts of the "work" by illustrations of symbols and 
    emblems, depicted on carpets.  The Prestonian work was largely 
    spread in this country by Thomas Smith Webb, who published his 
    first "Freemason's Monitor" in 1797. Almost every jurisdiction, 
    except Pennsylvania, adopted some or all of Smith's modifications 
    of Preston. 


    A joint report recommending the adoption of the Webb lectures to 
    the Grand Lodges of Massachusetts and New Hampshire, in 1806, 
    stated, "In the three degrees every master of a Lodge should be 
    indulged with the liberty of adopting historical details, and the 
    personification of the passing scene, as most agreeable to himself, 
    his supporting officers, and assisting the Lodge." 


    On the defensive in the aftermath of the Morgan Affair (1826), the 
    Fraternity was obliged carefully to guard against cowans and 
    eavesdroppers. Evidence of membership of a would-be visitor was 
    critically tested.  Under such conditions, the lack of uniformity 
    of Masonic work among the several Grand Lodges, or even among 
    Lodges in the same State, was a formidable obstacle to fraternal 
    intercourse.  It was thought that possible relief from these 
    conditions might be found in uniformity of the lectures. 
    Identification of the members could thus be more readily made, and 
    Lodges could discontinue turning away visitors, among whom many 
    must have been in good standing, even if unable to prove themselves 
    as such. 


    The Baltimore Convention, held May 8-17, 1843, attempted to agree on 
    a mode of work so that the Masonic ritual might become uniform 
    throughout the nation.  On the opening day of the Convention, which 
    was called to address these and associated issues, Dr. John Dove, 
    Grand Secretary of the Grand Lodge of Virginia, was elected 
    president. In the agenda adopted was a statement declaring the 
    objects and purposes of the Convention to be the promotion of 
    uniformity of Masonic work and the recommendations of such measures 
    as should tend to elevate the Order to its due degree of respect 
    throughout the world at large. 


    To accomplish its objectives, four Committees were appointed: 

            1.  On the work and lectures in conferring the degrees. 

            2.  On the funeral service. 

            3.  On the ceremonies of Consecration and Installation. 

            4.  On Masonic jurisprudence. 


    The Committee on the Work and Lectures in Conferring the Degrees 
    consisted of Dr. Dove as Chairman, and four others.  Within the 
    Committee, we are told, a "satisfactory degree of uniformity 
    existed", except for one member.  In a letter written twenty years 
    after the Convention, Charles W. Moore, a member of the Committee, 
    said, "The work and lectures of the first three degrees, as adopted 
    and authorized by the Baltimore Convention, in 1843, were, with a 
    few unimportant verbal exceptions, literally as they were 
    originally compiled by Brother Thomas Smith Webb, about the close 
    of the century, and as they were subsequently taught during his 
    lifetime. 


    The only change of consequence was in the due guards of the second 
    and third degrees, which were changed and made to conform to that 
    of the first degree in position and explanation.  This was 
    analogically correct." 



    Virginia's Ritual in the First Hundred Years (1776-1875) 


    Organization of the Grand Lodge of Virginia as America's first 
    independent Grand Lodge occurred in 1777 and 1778. The diverse 
    origins of these Lodges set the basis for the evolution of the 
    ritual in Virginia: 


    
        Lodge Name         Location              Origin of Ritual
    

        Norfolk            Norfolk               England (Moderns) 
                                                 Scotland

        Port Royal         Port Royal            Scotland

        Blandford          Petersburg            Scotland

        Fredericksburg     Fredericksburg        Scotland

        St. Tammany        Hampton               England (Moderns)

        Williamsburg       Williamsburg          England (Moderns)

        Botetourt          Fredericksburg        England (Moderns)

        Gloucester         Fredericksburg        England (Moderns)

        Cabin Point        Cabin Point           North Carolina

        York               Yorktown              England (Moderns)
    
    
        
    Subsequent to the forming of the Grand Lodge of Virginia several 
    other Lodges, with existing foreign charters, were chartered.  In 
    addition, several new Lodges were instituted.  The origin of these 
    Lodges of the first ten years of the Grand Lodge added to the 
    original Lodges, resulted in the merger from which our ritual 
    began. 
    


        Lodge Name         Location              Origin of Ritual


        Richmond           Richmond              Virginia

        North Hampton      North Hampton         Virginia

        Kempsville         Kempsville            Virginia

        Staunton           Staunton              Virginia

        Manchester         Manchester            Virginia

        Petersburg         Petersburg            Virginia

        Portsmouth         Portsmouth            France

        Charlotte          Charlotte             Virginia

        Smithfield Union   Smithfield            Virginia
                        
        Richmond Randolph  Richmond              Virginia
                        
        Scottsville        Scottsville           Virginia

        Baltimore Union    Baltimore             Virginia

        Alexandria         Alexandria            Pennsylvania



    The Grand Lodge first addressed the ritual in 1786: ". . . 
    considering the diffused situation of the Craft in this State, was 
    pleased to delegate to all Lodges the power of raising to the 
    degrees of Fellow Craft and Master, though in Europe and in large 
    cities that power is solely confined to the Grand Lodge."  Thus, at 
    least twenty versions of the ritual were authorized by this action. 


    On November 12, 1791, the Masters and Wardens met ". . . in order 
    to consider of and adopt a uniform mode of working to be observed 
    by all Lodges under this jurisdiction . . ."  The results of this 
    meeting are recorded in the minutes as "The Grand Lodge took under 
    consideration the business for investigating and establishing 
    certain rules and regulations to be engraved on the hearts of all 
    present, but not proper to be committed to writing." 


    The Grand Lodge was convened for the purpose of laying the 
    foundation stone of the bridge to be erected over Shockoe Creek, on 
    the 13th day of June 1795.  However, the interesting event 
    which occurred is contained in the Proceedings:  "In ample form the 
    Grand Lodge was opened in the first degree of Masonry . . ."  This 
    is the first indication as to the exact degree on which any session 
    of Grand Lodge had been conducted. 


    Grand Lodge Inspectors (now called District Deputies) were directed 
    ". . . not only to report on the proceedings of those Lodges, but 
    also to instruct the officers of each Lodge in the proper mode of 
    working, in order that a uniform method may be established 
    throughout this jurisdiction" at the 1796 session of Grand Lodge.  
    Here we note the first written indication of the encouragement of 
    the Grand Lodge towards a standardized ritual. 


    The requirement for an examination in open Lodge ". . . in the 
    degree from which he is to be advanced . . ." was approved by Grand 
    Lodge in 1798.  The resolution further required that a condition of 
    his advancement would be the majority ballot of those present. 


    The year 1800 heralded the beginning of the Committee on Work. The 
    resolution directed the Grand Master to appoint "..some expert 
    Masons, not less than five in number, who, after having conferred 
    together, and agreed upon the mode of working, which, in their 
    judgments, shall conform with the ancient usages of masonry, shall 
    appoint one of their body . . . to exemplify the same, in open 
    Lodge, in the three degrees of masonry."  This resolution's stated 
    purpose was to promote uniformity of working in the different 
    subordinate Lodges. 


    The Grand Lodge of Virginia voted in 1800 against the establishment 
    of a National Grand Lodge.  However, it did recommend that a 
    convention be held every three years in Washington ". . . for 
    recommending a uniform mode of carrying on the great work of the 
    Craft, in the different degrees of Entered Apprentice, Fellow 
    Craft, and Master Mason." 


    The committee approved in 1800 reported to the Grand Lodge in 1801 
    that they had been unable to agree "owing to the incalculable 
    difficulties, arising from a prepossession in favor of the mode 
    each member has been accustomed to . . ." The committee proposed an 
    alternative method.  At each Grand Lodge Session the Grand Master 
    would exemplify in open Lodge the third degree', the Deputy Grand 
    Master the second degree, and the Senior Warden the first degree.  
    The resolution passed.  The Grand Lodge session of 1802 first 
    complied with this resolution. 


    The Grand Lodge officers continued to exemplify the degrees in open 
    Grand Lodge until the resolution was eliminated by act of Grand 
    Lodge in 1804.  The committee established in 1800 and eliminated in 
    1801, was again made part of Grand Lodge.  However, the new 
    committee was required only to exemplify the three degrees at a 
    time and place of convenience and 'such brothers as choose will 
    attend the said exemplification." 


    The regularity of the several lectures in the early years of Masonry 
    in Virginia, appears questionable.  The resolution of 1806 attests 
    to this fact.  In that resolution it was declared, "That it be, and 
    is hereby specially recommended to the subordinate Lodges, an 
    injunction on the Master, or presiding officer, at two, at least, 
    or more specified regular meetings in the year, to give, or cause 
    to be given, a lecture on each of the three degrees of Masonry.".  
    The stated reason for this Grand Lodge action was that "the 
    different subordinate Lodges are far from being expert in the 
    mysteries of Masonry, which must no doubt be owing to the want of 
    regular lectures in the different Lodges". 


    Failure of the District Deputies to make the necessary visits to 
    assure the purity of the ritual caused the following resolution to 
    be passed by the Grand Lodge in 1815: "That the first evening of 
    every succeeding Grand Annual Communication, a committee of five 
    members be appointed by the Grand Master, to be called the 'Working 
    Committee', whose duty it shall be to attend on the second and 
    third days of each Grand Annual Communication, to exemplify to any 
    brother or brethren wishing it, the three degrees of Masonry." This 
    appears as a resolution of clarification of a similar one passed by 
    the Grand Lodge in 1804. 


    The appointment of one or more Grand Lecturers "for the purpose of 
    disseminating among the brethren of the subordinate Lodges within 
    the jurisdiction of the Grand Lodge, the mode of work now adopted . 
    . ." was granted to the Grand Master in 1819.  However, the Grand 
    Lodge repealed this authority at the Grand Annual Communication in 
    1820. 


    In 1821 the Working Committee exemplified the three degrees in open 
    Grand Lodge.  After which the Grand Lodge passed a resolution that 
    "the mode of working, as this night exemplified by the Working 
    Committee, is the proper mode of working, and that it accordingly 
    be recommended to the subordinate Lodges, for their adoption and 
    that the District Deputy Grand Masters be requested to instruct 
    them accordingly." Thus, the first Grand Lodge approval of a 
    standard ritual in Virginia. 


    The first Grand Lecturer was elected in 1822 to ". . . visit such 
    Lodges as may request his attendance. . . ."  The filling of any 
    vacancy occurring during recess being left to the Grand Master. 
    James Cushman was then elected as the first Grand Lecturer of the 
    Grand Lodge of Virginia. 


    The 1823 session of the Grand Lodge saw the abolishment of the 
    position of Grand Lecturer.  The subject of the ritual received 
    very little attention for the next twenty years as almost nothing 
    is mentioned in the annual Proceedings. 


    In an effort to standardize the ritual, the Grand Lodge in 1840 
    passed a resolution "That a Working Committee, consisting of three 
    residents of the City of Richmond, be appointed at this Grand 
    Annual Communication whose duty it shall be to confer with each 
    other at least as often as once a month, during the recess, and to 
    exemplify their work at the next Grand Annual Communication, and 
    the mode of work, when approved, shall be appointed by all the 
    subordinate Lodges."  In addition, in both 1841 and 1842 a 
    resolution was passed by the Grand Lodge to establish the position 
    of Grand Lecturer as an "appointed officer" of the Grand 
    Lodge, "That the Grand Master be requested to appoint a suitable 
    person to act as Grand Lecturer, whose duty it shall be to visit 
    such Lodges as may request it, and for his services shall receive 
    the voluntary contribution of such Lodges." 


    1841 also saw the passage of several other resolutions with regard 
    to the ritual.  "That hereafter the Subordinate Lodges under this 
    jurisdiction be required to hold all sessions in the third degree, 
    except for the purposes of working and lecturing in the First and 
    Second Degrees."  "That a Special Committee be appointed to prepare 
    a work containing the Charges, Ceremonies of Institution, Funeral 
    Service, and other forms adopted by this Grand Lodge for the 
    government of the Subordinate Lodges, and report to the next Grand 
    Annual Communication."  "That a Grand Working Committee be 
    appointed by the Grand Master, whose duty it shall be to exemplify 
    their mode of work before Grand Lodge on the first night of each 
    Grand Annual Communication." 


    In 1842 a convention was held at the request of the Grand Lodge of 
    Alabama to consider the standardization of the ritual in the United 
    States. However, due to a lack of representation of Grand Lodges, 
    the convention recommended that each Grand Lodge appoint a Grand 
    Lecturer to meet in Baltimore in 1843 to establish a standardized 
    ritual. 


    The Virginia Grand Lecturer, James D. McCabe and the Grand 
    Secretary, Dr. John Dove, reported to Grand Lodge on the 1842 
    convention and introduced a resolution "That this Grand Lodge 
    appoint a skillful Brother as Special Grand Lecturer to attend and 
    participate in the actions of the 1843 Baltimore Convention." 


    The Baltimore Convention was held in 1843 and was attended by Dr. 
    Dove, Grand Secretary of the Grand Lodge of Virginia.  A report on 
    the Baltimore Convention is contained in a separate part of this 
    paper. 


    Dr. Dove exemplified on the floor of the Grand Lodge in 1843, the 
    ritual adopted by the Baltimore Convention. The Grand Lodge, by 
    resolution, adopted this work as its standard ritual.  Several 
    other related resolutions were passed by the 1843 Grand Lodge.  
    "That the Grand Master be empowered to appoint two or more, not 
    exceeding four, brethren to act as Grand Lecturers."  That the 
    system of work and lectures agreed to by the Baltimore Convention, 
    as exhibited in the Grand Lodge this evening, be adopted as the 
    system of work and lectures for this Grand Lodge, and that the 
    several Subordinate Lodges within the same be instructed to abide 
    thereby."  The Grand Lodge disapproved use of the "Masonic 
    Trestleboard" written by Charles W. Moore of Massachusetts.  The 
    Grand Master appointed two Grand Lecturers for the Eastern and 
    Western Districts. 


    In 1844 Dr. Dove wrote the Text Book for the Grand Lodge of 
    Virginia and at the 1844 Grand Lodge Session a special committee was 
    appointed to examine it and make recommendations as to the sections 
    to be adopted. Additionally, the 1844 Grand Lodge repealed the law 
    requiring exemplification of the work on the first night of the 
    Grand Annual Communication. 


    The Virginia Text Book written by Dr. Dove was approved at the 1845 
    Grand Annual Communication.  The exemplification of the work on the 
    first night of Grand Lodge was reestablished. 


    "That every subordinate Lodge under this jurisdiction shall be 
    entitled to the services of the Grand Lecturer at least once in two 
    years, upon defraying the actual expenses of the Grand Lecturer, 
    while attending such Lodges, and going to and from the same."  This 
    resolution was accepted by the 1846 Grand Lodge. 


    The 1850 Grand Lodge session approved an increase in the size of 
    the Grand Working Committee from two to five. 


    "The report of the Committee on the plan for a working Lodge was 
    taken up, read, and considered, whereupon; Resolved, that the 
    Special Grand Lodge Committee on Work, be considered and made 
    custodians of the Ritual, as approved and adopted, until otherwise 
    ordered by the Grand Lodge."  This was a result of much 
    disagreement on the ritual among the Committee on Work and the 
    District Deputy Grand Masters and was the resolution to a 
    disagreement which continued for the preceding several years.  This 
    resolution, which was passed in 1855, created what was termed 
    "Vigilant Lodge". 


    In 1856 clarification of the "individual Mason" term was made.  The 
    Grand Lodge adopted the following resolution: "That the Grand Lodge 
    hereby forbid the Subordinate Lodges from conferring any portion of 
    any degree, except the Explanatory Lectures, upon more than one 
    candidate at a time." 


    The questionable practice of more than one Grand Lecturer was 
    brought to an end in 1859.  Grand Lodge agreed, "That it is 
    inexpedient to have more than one Grand Lecturer in the State of 
    Virginia.", and in 1861 the Committee on Work was identified as the 
    "Custodians of the Work" and was authorized to consist of five 
    members. 


    The Grand Annual session in 1871 agreed, "That the Lodges in the 
    several districts in this jurisdiction be and are hereby authorized 
    to recommend, in the same manner and at the same time that the 
    recommendations are made for the appointment of the District Deputy 
    Grand Master, such skillful brother as they may deem fit to be 
    appointed District Deputy Grand Lecturers for their respective 
    Districts.  That upon the said recommendation, the Grand Master 
    with the advice of the same Grand Officers who advise him as to the 
    office of District Deputy Grand Master, shall appoint at the same 
    time the District Deputy Grand Masters are appointed, District 
    Deputy Grand Lecturers for such Districts as may make 
    recommendations therefor. 


    "That the said District Deputy Grand Lecturer shall be charged 
    with, and held responsible for, the correctness of the work in his 
    respective District; shall visit each Lodge at least once each 
    year, and make a report of his visiting to the Grand Lodge; but 
    shall be vested with none of the powers of the District Deputy 
    Grand Master. Should any District fail to make recommendation of a 
    suitable brother, the District Deputy Grand Master shall continue 
    to supervise the work as heretofore.  District Deputy Grand 
    Lecturers shall be commissioned in the same manner as the District 
    Deputy Grand Master, but no District Deputy Grand Lecturer shall 
    proceed to execute the duties of his office until he shall have 
    received a certificate from the Grand Lecturer of his proficiency 
    in the work.  The Grand Master is authorized, in vacation, to make 
    appointments for any or all of the Districts, for the current year, 
    without reference to the recommendations of the Lodges." 


    In 1872, a decision by the Grand Master "That the Grand Lodge 
    regulation requiring of the District Deputy Grand Master a 
    certificate that the officers named in the application for a 
    Dispensation to form a new Lodge, 'are competent to superintend the 
    work and confer the Degrees, including the lectures,' applies to 
    the Wardens as well as the Masters." 


    "That it is contrary to Masonic Law and usage to require a Master 
    Mason to be proficient in the Third Degree before he can be 
    received into membership in a Lodge, consequently the enactment of 
    a By-Law to that effect would be improper."  This decision was 
    rendered by the Grand Master in 1874. 



    Modern Masonic Ritual 


    The Grand Master's report to the Grand Lodge in 1876 made it clear 
    that it was necessary to provide some means to preserve the ritual 
    and to devise a methodology whereby differences that might arise in 
    the rendition of the ritual could be reconciled.  His report laid a 
    solid foundation for the allocation of responsibility to what we 
    now term the Committee on Work and the Grand Lecturer. 


    In 1879 the Grand Lodge approved a resolution whereby on the third 
    evening of every Grand Annual Communication a "Working Committee" 
    was to be appointed by the Most Worshipful Grand Master.  The duty 
    of this committee was to attend on the second and third days of 
    each Grand Annual Communication, or more often if required by the 
    Grand Lodge, to exemplify to any Brethren wishing it the three 
    Degrees of Masonry by actual work, giving the lectures in full, 
    and, in addition, to exemplify the catechism through the first 
    section of each degree that was required for the examination of 
    candidates for advancement.  This committee was also directed to 
    function as the custodian of the work.  Thus the precedent was set 
    whereby the Grand Lodge at various times in the future adjusted the 
    size and directed the activities of this committee. 


    In 1882 Grand Lodge acted to authorize the Working Committee to 
    meet in the City of Richmond on the Thursday preceding the meeting 
    of the Grand Lodge, with the Committee on Finance and Investment 
    providing "for the payment of three days expenses for such members. 
    . . ."  This Communication of the Grand Lodge also reaffirmed the 
    duty of the Committee on Work to report to report to the Grand 
    Lodge what difference if any, existed in the work between the 
    members of the Committee, in order that the Grand Lodge might act 
    intelligently on such matters as might be brought before it.  Thus 
    two more precedents, prevailing to this day, were established. 


    The relationship of the Grand Lecturer and the Deputy Grand 
    Lecturer, the latter office being unfilled at times, to the Grand 
    Working Committee was spelled out in 1880 when the Grand Lodge took 
    action that provided: 
    
    FIRST:   That immediately after the election of officers, annually, 
    the Grand Master shall appoint a Grand Lecturer and Deputy Grand 
    Lecturer, whose duty it shall be to visit and instruct the Lodges 
    and members thereof when requested so to do. 

    SECOND:   That in their instructions they shall conform to the 
    Ancient York Ritual, as taught by the Grand Working Committee, and 
    revised and adopted by the Grand Lodge in 1855, and to the laws of 
    the same, as contained in the Virginia Text Book. 
        
    THIRD:   The Grand Lecturer and the Deputy Grand Lecturer shall be 
    ex-officio members of the Grand Working Committee, and the Grand 
    Lecturer shall be the Chairman of said Committee. 

    FOURTH:   That the Grand Lecturer and Deputy Grand Lecturer shall 
    receive as compensation for their services the sum of five dollars 
    per day while engaged in Lecturing or travelling to and from said 
    Lodges or members, such expenses to be paid by the Lodges or 
    parties to whom such services are rendered. 

    FIFTH:   That on such visits of instruction, if said Grand Lecturer 
    or Deputy Grand Lecturer shall discover any moral or Masonic 
    irregularity among the members of such Lodges, or in the Lodges 
    themselves, he shall report the same to the District Deputy Grand 
    Master of the District. 

    SIXTH:   That they shall, annually, on the first night of each 
    Grand Annual Communication, make a report in writing of their acts 
    and doings during the year, and 

    SEVENTH:  That in order to promote the efficiency of the 
    Subordinate Lodge and to instruct them in the work, the Grand 
    Master shall visit the subordinate Lodges and instruct them, or he 
    may require the Grand Lecturer or the Deputy Grand Lecturer to 
    visit and instruct any Subordinate Lodge, in which case, the 
    expense attending such visitation shall be paid by the Grand 
    Treasurer on the order of the Grand Master; provided that the 
    expense to the Grand Lodge under this Section shall not exceed 
    $300.00 per year. 


    In its actions in 1880 the Grand Lodge established the precedents 
    which were to govern the relationship of the Grand Lecturer to the 
    Grand Lodge and the Subordinate Lodges from that time on to the 
    present.  At the Grand Annual Communication in 1905 the Grand Lodge 
    authorized the division of the State into six lecturing divisions, 
    to be served by six appointed lecturers, one of which was the Grand 
    Lecturer.  At this Communication the Grand Lodge also authorized 
    the expansion of the "Working Committee", now called the Committee 
    on Work, to 12 members in order to include the six lecturers, with 
    the Grand Lecturer serving as Chairman.  This pattern prevailed 
    until 1922, at which time Grand Lodge specified that one lecturer 
    and one committeeman "shall be appointed from each lecturing 
    district." 


    Grand Lodge in 1950 increased the Lecturing Divisions from six to 
    nine, and the Committee on Work was increased to consist of "the 
    Grand Lecturer and eleven other members."  In this action the Grand 
    Lodge stipulated that one Division Lecturer and one Lecturer shall 
    be appointed from each Lecturing Division by the Grand Master, 
    except that in Division 1 a Division Lecturer and two lecturers 
    shall be appointed, one of whom shall reside on the Eastern Shore 
    of Virginia, and in Division 9 two lecturers shall be appointed. 


    In 1961 Grand Lodge approved a modification to its law concerning 
    the Grand Lecturer and the Committee on Work.  Section 1.87, which 
    governs these matters, was modified to read: "At each Annual 
    Communication the Grand Master shall appoint a Grand Lecturer, one 
    Division Lecturer from each Lecturing Division, as specified in 
    Section 1.92 hereof, and a number of Lecturers, which, including 
    the Division Lecturer, shall be one for each eighteen Lodges or 
    major fraction thereof, located within the boundaries of each of 
    the Lecturing Divisions.  The Grand Master may appoint an assistant 
    Grand Lecturer, but neither he nor the Grand Lecturer shall be 
    included as a Grand Lecturer or Division Lecturer of any Division.  
    The Grand Lecturer shall be Chairman, and the Division Lecturer, 
    Lecturers, and Assistant Grand Lecturer, if he be appointed, shall 
    compose the Committee on Work, and they shall be endowed with the 
    functions of Custodians of the Work."  
    
        
    At this time it was also determined that "The Grand Lecturer and 
    members of the Committee on Work shall be charged with the duty of 
    examining Wardens and issuing to those proficient in the work, as 
    taught by the Committee on Work, such certificates as may be 
    required for election to any office in a subordinate Lodge as 
    hereinafter provided by law or resolution of the Grand Lodge. 


    It is interesting to note that with the exception of Virginia's 
    participation in the Baltimore Convention, the Grand Lodge has 
    refrained from entering into ritualistic arrangements with other 
    jurisdictions.  In 1906 for example, the Committee on Propositions 
    studied a communication received from the Grand Lodge of Colorado, 
    the primary thrust of which was a proposal to establish a collegium 
    of Grand Lecturers for the purpose of unifying the esoteric and 
    exoteric work of the several Grand Lodges of the United States.  
    The Committee reported that such action was not feasible or 
    desirable, and it therefore recommended that no action be taken in 
    regard to this matter. 


    Most Worshipful James H. Price, Grand Master in 1923, made his mark 
    on the teaching of the ritual in Virginia.  He recommended that the 
    Committee on Work, in conjunction with the Committee on 
    Jurisprudence, provide some means of making it obligatory for newly 
    made Masons to attain a mastery of the catechism in the Master's 
    Degree.  "The average Mason, in his anxiety to pass on to the so-
    called higher things," he said, "makes no effort to familiarize 
    himself with the climax and conclusion of our Masonic structure, 
    and knows nothing of the Master's Degree.  It might be made the 
    duty of the Master to see that every Mason is required to learn 
    this catechism, and a blank could be provided for the secretary, 
    who would be required to include this item in his annual report." 


    Price's remarks led Grand Lodge to adopt a resolution in 1924 which 
    was to be read by the Master to the Candidate at the conclusion of 
    the Charge as follows:  "My brother (or brethren): The Grand 
    Lecturer and District Deputy Grand Masters emphasize the teaching 
    of the catechism of the Master Mason's Degree in each of the 
    subordinate Lodges.  The Grand Lodge of Virginia urges the 
    stationed officers of the Subordinate Lodges to use their influence 
    to induce those who are raised to the sublime degree of Master 
    Mason to learn the catechism of the Master Mason's Degree.  The 
    Master of each Subordinate Lodge shall read this resolution to 
    every brother who is raised to the sublime degree of Master Mason." 


    In 1925 the Grand Lodge amended and reenacted the then Section 165 
    to read:  "No brother can be installed as Master of a Lodge until 
    he shall have received the Degree of Past Master, and shall have 
    received from the Grand Lecturer or Division Lecturer a certificate 
    certifying that he is qualified to confer all the degrees, but this 
    provision shall not become effective until the annual election of 
    officers in 1926." 


    In 1928 the Grand Lodge considered an amendment to this Section 
    which would have included the lectures as part of the requirement 
    for a certificate. However, the result was the elimination of the 
    certificate entirely.  The new Section 165, as amended and 
    reenacted, read:  "No brother can be installed as Master or Warden, 
    nor occupy such office in a Lodge under Dispensation, until he 
    shall have received the Degree of Past Master." 


    The Grand Lodge amended and reenacted Section 165 in 1929 by 
    adding: "Effective at the annual election of officers in December 
    1929 and thereafter, no brother shall be installed Master of a 
    Lodge unless he is able to confer the first section of the three 
    Degrees and the second section of the Master Mason's Degree and has 
    a certificate from the Grand Lecturer or a Division Lecturer." The 
    Grand Lodge also stipulated at that time that "Effective at the 
    annual election of officers in December 1931 and thereafter, no 
    brother shall be installed Master of a Lodge unless he is able to 
    confer the three Degrees, including the lectures, and has a 
    certificate from the Grand or Division Lecturer showing him 
    qualified."  In 1935 the Grand Lodge eliminated the part of Section 
    165 which required the lectures in order to qualify for the 
    certificate.  In 1945, the certificate issue was again raised, this 
    time resulting in action to require that the certificate be issued 
    not more than one year prior to election. 


    The Grand Lodge amended and reenacted Section 126 in 1947 to read: 
    No Lodge shall, without dispensation from the Grand Master, make 
    more than five Entered Apprentices, or Fellowcrafts, or Master 
    Masons at one Communication." 


    In 1956 the Grand Lodge adopted a prayer to be used at the 
    installation of officers.  In that year it also agreed to modify 
    the funeral service so that it might be used other than at the 
    grave site.  This change was made by the insertion or substitution 
    of appropriate words.  The word "grave' was changed to "body" with 
    regard to the apron. 


    Also, the words "with the body" were substituted for "grave" at the 
    close of the apron portion.  The words "the grave" in the committal 
    ceremony were changed to "his maker".  In the prayer of the 
    Chaplain, the word "grave" was changed to "mortal remains".  
    However, Grand Lodge went on record by recommending ". . . that the 
    graveside service be used in every instance possible." 


    In 1957 the Grand Lodge agreed to a charge to be used in the 
    installation of the Chaplain.  It also adopted a conclusion for the 
    installation ceremony by acceptance of the Marshal's proclamation, 
    to wit: "In the name of the Most Worshipful Grand Lodge of Ancient, 
    Free, and Accepted Masons of the Commonwealth of Virginia, I 
    proclaim the officers of ________ Lodge No._____ duly installed and 
    the Lodge properly constituted for the ensuing year." 


    A new Memorial Service was presented jointly by the Grand Master 
    and the Grand Lodge Committee on Work and accepted by the Grand 
    Lodge in 1961. 

    
    In 1962 the Grand Lodge adopted the Tiler's oath as follows:        
    "I, ______________ , hereon solemnly swear that I have been 
    regularly initiated, passed, and raised to the Sublime Degree of 
    Master Mason in a just and legally constituted Master Mason's 
    Lodge; that I am not now suspended or expelled and know of no 
    reason why I should be."  In addition, the Grand Lodge in that year 
    approved a benediction for use with the funeral service when it was 
    not given by the minister. 


    In 1968 the Grand Lodge agreed that the instructions given by the 
    Worshipful Master after the candidate is conducted out of the lodge 
    room at the conclusion of the first section of the Master Mason's 
    Degree should include an admonishment to retain the solemnity of 
    the Degree.  In this year on recommendation of the Committee on 
    Work, a new Memorial Service to be used in a tiled lodge was also 
    adopted by Grand Lodge. 


    In 1970, the Grand Lodge adopted a ceremony for the Consecration of 
    a Lodge Hall and adopted an optional Evening Memorial Service.  The 
    next year it approved a resolution allowing a Lodge of Sorrow to be 
    opened and closed only once a year. 



    Grand Lecturers of Virginia 


    The first Virginia Mason to have the title of Grand Lecturer was 
    James Cushman, who was appointed by Grand Master Dr. John H. 
    Purdie.  He was apparently an associate of Jeremy Ladd Cross, of 
    Connecticut, who came to Virginia in 1819 and exemplified the 
    ritual to the Grand Lodge, the Grand Chapter of Royal Arch Masons 
    and thereafter organized the Grand Council of Royal and Select 
    Masters. 


    The office of Grand Lecturer was filled by Cushman for two or three 
    years and, since he was authorized to visit only on invitation and 
    to be paid only by the voluntary contributions by the Lodges, the 
    post fell into disuse and a resolution was adopted to discontinue 
    the office in 1823. 


    In 1841 the next Grand Lecturer was appointed after Cushman some 
    twenty years earlier.  He was James D. McCabe.  He served a second 
    term in 1842 in this same office. 


    In 1843 a Convention of Masons met in Baltimore and Dr. John Dove, 
    Grand Secretary of Virginia, was elected its President. 


    This convention conceived its duty to be that of establishing a 
    uniform mode of working and "to recommend such measures as shall 
    tend to the elevation of this Order to its due degree of respect 
    throughout the world at large."  Four Committees were appointed to 
    consider (a) the Work and Lectures, (b) the funeral service, (c) 
    Ceremonies of Consecration and Installation, and (d) Masonic 
    jurisprudence. 


    The report of this Convention was a 65 page document which contained 
    the work of a non-esoteric nature adopted by the convention, 
    including the funeral service, and the ceremonies of consecration 
    and installation. 


    On December 14, 1843 the Grand Lodge adopted the work of the 
    Convention as the official work of Virginia and ordered all 
    subordinate Lodges to abide thereby.  Thus for the first time in 
    its history Virginia had a ritual which was adopted by official 
    action. 


    After hearing the report of Dr. Dove in 1843, the Grand Master 
    appointed two Grand Lecturers, James D. McCabe for the Eastern 
    District and Levi L. Stevenson for the Western District. Stevenson 
    made a recommendation in 1844 that the Grand Lecturer for the 
    Western District be not appointed.  The Grand Master appointed both 
    of them, however, paying no attention to the recommendation. 


    In 1845 the Rev. James D. McCabe informed the Grand Lodge that he 
    was unable to discharge the duties of the office of any Lodge.  
    Levi L. Stevenson was appointed as the Grand Lecturer and served in 
    that post for seven years, through 1852.  There was no Committee on 
    Work, the Grand Lecturer simply taught the work in the Lodges that 
    requested him to do so. 


    Powhatan B. Starke, of Petersburg, was appointed Grand Lecturer in 
    1853, but as far as the record shows he did not serve in that 
    office.  Starke was followed by James Evans, being appointed in 
    1853 and serving until 1872, when he resigned. He was reappointed 
    in 1876 and served through 1880.  J. R. Dowell was appointed Grand 
    Lecturer in 1872 and served until 1876 when he died.  William 
    Lovenstein was the fifth Grand Lecturer, serving from 1881 through 
    1882.  The next Grand Lecturer was Peyton S. Coles, who was 
    appointed in 1883 and served through the year 1887. 


    In December 1887, the Grand Lodge at its Annual Communication laid 
    off the State into four divisions, each of which was to have a 
    Lecturer , and the Working Committee would be composed of these 
    four Lecturers and five other brethren to be appointed by the Grand 
    Master.  One of the four Lecturers would also be named Grand 
    Lecturer.  Under this new District or Division system the first 
    Grand Lecturer was J. C. Little. Appointed to serve with him as 
    Lecturers were Harry B. Owens, Francis H. Hill, and George W. 
    Wright.  Little served for two years, 1887 and 1888. 


    George W. Wright was appointed Grand Lecturer in 1889.  The brother 
    added as a Lecturer in Little's place was John Clopton.  Wright 
    served until 1893 when he was elected Grand Junior Deacon. 


    In 1893 George W. Carrington was named Grand Lecturer, he having 
    been appointed a Lecturer in 1891.  He served until 1895 when he 
    was elected Grand Secretary in December of that year. 


    The tenth brother to be Grand Lecturer was William E. Turner, but 
    he died during the year and H. B. Owens was appointed by Grand 
    Master Fitzgerald to succeed him.  He served until December 1896 as 
    Grand Lecturer. 


    C. G. Davis was appointed Grand Lecturer in 1897 and served until 
    1902. Some changes were made in the requirements as to members of 
    the Committee and James M. Clift was appointed a Lecturer in 1901. 


    William T. Rea was appointed Grand Lecturer in 1903 by Grand Master 
    Thomas N. Davis to replace James M. Clift.  He continued to serve 
    as Grand Lecturer until 1910.  During his tenure the Grand Lodge 
    increased the number of Lecturing Divisions from four to six. 


    George W. Wright became Grand Lecturer a second time in 1910, he 
    having been appointed a Lecturer after he completed his term as 
    Grand Master.  He was appointed Grand Lecturer upon the death of 
    William T. Rea.  He continued to serve as Grand Lecturer until his 
    death in 1924.  Two brethren served as Assistant Grand Lecturers 
    with him: Most Worshipful E. L. Cunningham in 1921 and James M. 
    Clift in 1923. 


    James M. Clift was again appointed Grand Lecturer when George W. 
    Wright died.  He served from 1924 until 1928 when he was elected 
    Grand Secretary.  He was succeeded in 1928 by Thomas C. Nelson who 
    served as Grand Lecturer until ill health forced him to retire in 
    1936.  Nelson was succeeded by Most Worshipful Ben W. Beach of 
    Danville, who served nine years until 1946, when he asked to be 
    relieved of the duties of the office because of age and health. 


    George Robert Marshall, of Victoria, was appointed Grand Lecturer 
    by Most Worshipful T. Penn Coleman in 1946 and continued to serve 
    in that post until his death in 1965. 


    Charles Armistead Sinclair, Jr., was the next Grand Lecturer, but 
    the office remained open for two years until he accepted the title 
    and position in 1967 when Most Worshipful H. Bruce Green assumed 
    the office of Grand Master. "Charmie" served as Grand Lecturer 
    until 1975 when he was made Grand Lecturer Emeritus by the Grand 
    Lodge. 


    The nineteenth Grand Lecturer was appointed by Most Worshipful 
    Brother Seymour Levy in 1975.  Reid James Simmons assumed the 
    position of Grand Lecturer in February and as of this writing 
    continues to serve the Grand Lodge in that capacity. 



    Conclusions 


    Certain fundamentals are to all intents and purposes the same in 
    every one of the forty-nine Grand jurisdictions in the United 
    States.  All American Lodges have a Master, two Wardens, a 
    Secretary, Treasurer, and Altar with the Holy Bible and the other 
    Great Lights, lesser lights, three degrees, require a unanimous 
    ballot, make Masons only of men, have the same Substitute Word 
    given in the same way, are tiled, and have a ceremony of opening 
    and closing.  To some extent all dramatize and exemplify the 
    Master's degree, although the amount of drama and exemplification 
    varies widely. 


    But beyond these and a few other simple essentials are wide 
    variations. Aprons are worn one way in one degree in one 
    jurisdiction and another way in the same degree in another.  In 
    some jurisdictions, Lodges open and close on the Master Mason's 
    Degree; others on the First Degree; others only in the degree which 
    is to be "worked".  Lesser lights are grouped closely about the 
    Altar, in a triangle to one side of the Altar, or in the stations 
    of the Master and Wardens.  In some Lodges the immediate Past 
    Master plays an important part, as in England.  Some Lodges have 
    Inner Guards and two Masters of Ceremonies. Dividing, lettering, 
    syllabling are almost as various in practice as the jurisdictions. 
    Obligations show certain close similarities in some requirements; 
    but what is a part of the obligation in one jurisdiction may be 
    merely an admonition in another. 


    While uniformity in work within jurisdictions is fairly well 
    established as good American Masonic practice, it is not universal.  
    There are several "workings" for instance, permitted in English 
    Lodges, and even in some American jurisdictions, such as Kentucky, 
    not all Lodges use the same ritual. 


    Speculations - Will it change? 

