Rediscovering Babel: Landmark, Legend, and the Masonic Mythos

The ancient landmark establishing the Legend of Hiram Abiff as essential to the Third Degree of Freemasonry has had far-reaching implications for how the Craft has preserved and prioritized its mythic history. While the Hiramic legend has rightly assumed a central place in Masonic ritual, other powerful symbolic narratives—such as the story of the Tower of Babel—have been sidelined or forgotten. Christopher B. Murphy's article in Philalethes (2024) revives this neglected tradition, showing how the Babel narrative once formed an integral part of Masonic identity. By revisiting the Tower of Babel within the context of the landmarks and legends of Freemasonry, we can gain a fuller understanding of how myth shapes Masonic culture—and what may have been lost through the narrowing of the Craft’s ritual focus.

The Function of Landmarks and the Centrality of Hiram

Landmarks are foundational tenets within Freemasonry, intended to define and preserve its essential characteristics. Albert G. Mackey's influential list of twenty-five landmarks includes Landmark No. 22, which asserts that the Legend of the Third Degree—the story of Hiram Abiff—must be retained inviolate (Mackey, 1914). This canonization of the Hiramic legend established a narrative orthodoxy in Masonic ritual, making it the mythic heart of the Master Mason Degree. As Brent Morris (2006) notes, landmarks serve not only as historical guideposts but also as ideological boundaries that safeguard the identity of the Craft. While this process has preserved cohesion, it has also marginalized other legendary material.

The Tower of Babel in Masonic Lore

As Murphy (2024) demonstrates, the story of the Tower of Babel once held a significant place in Masonic myth. Early manuscripts such as the York MS No. 1 and Sloane MS 3329 describe Nimrod, the biblical king of Shinar, as the first to organize Masons and teach them signs and tokens. Rather than presenting the Babel narrative as a tale of divine wrath, these Masonic interpretations frame it as the origin of fraternal communication and the Masons’ symbolic language. Murphy emphasizes that the so-called “confounding of tongues” was understood not as a curse but as a divine stimulus for the creation of symbolic modes of recognition.

The Babel myth's decline in prominence coincided with the ritual dominance of the Hiramic drama in the eighteenth century. As Robert Macoy (1868) explains, the structure of modern Masonic degrees reflects a deliberate focus on Solomon’s Temple, with less emphasis on pre-Solomonic myths like Babel. This structural change solidified the narrative framework of the Craft but reduced the visibility of other legendary traditions that had once enriched its symbolic ecosystem.

Mythic Breadth Versus Ritual Economy

The narrowing of Masonic mythology can be attributed in part to what Murphy (2024) calls the transformation of myth into lore. The Hiramic legend, by virtue of being enacted in degree work, becomes lived experience for the initiate, while stories like Babel survive only in text or lecture. This ritual prioritization reflects a broader shift in Freemasonry’s myth-making—from a wide-ranging, fluid cosmology to a structured set of degree-specific dramas. As Stevenson (1988) observes in his study of the origins of Freemasonry, the Craft in its earliest speculative forms drew freely from biblical, classical, and esoteric sources. Over time, however, its mythos was streamlined to support the formalization of the ritual system.

This shift has pedagogical consequences. Modern Masons often lack exposure to the richer mythic context from which the Hiramic legend emerged. As Murphy argues, this limits the symbolic vocabulary available to contemporary Brethren. The Tower of Babel offers a mythic lens through which to view themes of unity, dispersion, and the sacredness of communication—values that remain deeply relevant to the Craft but are now underrepresented in ritual life.

Conclusion

Revisiting the Tower of Babel in Masonic tradition does not challenge the established landmarks; rather, it complements them. While the Hiramic legend remains foundational to the Third Degree, broader mythic stories such as Babel can deepen our understanding of Masonic values and origins. As Murphy (2024) urges, reclaiming these stories restores a fuller picture of the Craft’s symbolic heritage and reopens channels of insight that were once central to the speculative art. The lesson of Babel is not merely a tale of divine disruption, but a call to preserve the unifying language of the Craft across time, culture, and silence.

References

Mackey, A. G. (1914). Encyclopedia of Freemasonry (Vol. 2). Masonic History Company.

Macoy, R. (1868). General History, Cyclopedia and Dictionary of Freemasonry. Masonic Publishing Company.

Morris, S. B. (2006). The Complete Idiot’s Guide to Freemasonry. Alpha Books.

Murphy, C. B. (2024). “Let Us Build a City and a Tower”: Masonic Traditions of the Tower of Babel. Philalethes: The Journal of Masonic Research and Letters, 77(4), 138–146.

Stevenson, D. (1988). The Origins of Freemasonry: Scotland's Century, 1590–1710. Cambridge University Press.

Layman’s Night: Learn About Freemasonry at Metropolitan Lodge in Anaheim

“The Greatest Secret in Freemasonry Is That There Are No Secrets.” – Benjamin Franklin

That quote—often attributed to Brother Benjamin Franklin—captures one of the most persistent myths about the Craft. Freemasonry isn’t a secret society. It’s a society with a few secrets—but the rest is a legacy of community, personal growth, ethics, and service. And on Sunday, June 23 at 6:00 p.m., I’ll be sharing that legacy at Metropolitan Lodge No. 352 for their annual Layman’s Night.

This free event is open to the public and ideal for anyone who’s ever been curious about Freemasonry—whether you’re intrigued by the symbolism, unsure of what we really do, or simply want to see inside a Masonic lodge for the first time.

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📍 Event Details

Layman’s Night at Metropolitan Lodge No. 352
🗓 Sunday, June 23 at 6:00 PM
📌 303 W. Lincoln Avenue, Anaheim, California
📞 RSVP or Questions: (626) 488-8834
📧 Email: noliona@metropolitanlodge352.org

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🛠 My Talk: “From the Collegia to the East” – A Three-Part Evening

This evening is divided into three engaging parts:

1️⃣ A Brief History of Freemasonry

We’ll begin by tracing the Craft’s roots—from the Roman Collegia and medieval stonemason guilds to the founding of the first Grand Lodge in 1717. It’s a journey of how practical building tools and principles evolved into moral and spiritual tools for building better men and stronger communities.

2️⃣ The Journey to the East

Next, I’ll explain the progression through the Masonic officer line—from Junior Steward to Worshipful Master. This path is more than just a series of positions; it’s a structured journey of service, self-discovery, and leadership development. Think of it as a personal transformation track rooted in centuries of tradition.

3️⃣ Open Q&A – Ask Anything

The final part of the evening is an open question-and-answer session, and we mean that sincerely. You’re welcome to ask anything about the history, values, symbols, customs, and culture of Freemasonry. We’ll answer as openly and directly as we can.

There are only two things we won’t disclose—our modes of recognition (yes, we do have secret handshakes), and the precise details of our ritual work. But beyond those traditions, everything else is fair game.

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❗ Why Attend?

This isn’t a recruitment night. It’s not a pitch. It’s simply an honest conversation about what Freemasonry is, what it isn’t, and why it still matters. Whether you’re skeptical or supportive, religious or secular, this night is designed to welcome all perspectives and answer sincere questions.

If you’ve ever looked at a lodge and wondered what really goes on inside, this is your invitation to find out.

I’ll also be staying afterward to chat informally. So bring your curiosity—we’ll bring the light.

— Raymond E. Foster, PM

The Fumigation and the Full Moon: Another Story from the Lunar Lodge Project

As part of my ongoing research project—Under the Light of the Moon: The History and Legacy of Lunar Masonic Lodges in America—I’ve had the privilege of connecting with Brethren across the country whose lodges maintain unique and often symbolic traditions rooted in Masonic heritage.

The project began as a personal exploration, inspired by my membership in Mariposa Lodge No. 24, a Lunar Lodge in California that has met on or before the full moon since its chartering in 1853. What started as curiosity has now grown into a nationwide study, with 59 Lunar Lodges identified across 18 states and the District of Columbia. The project has entered an ethnographic phase, focusing not only on data collection but on capturing the living voices and experiences of Masons who preserve these traditions.

I recently shared the story of Chalk Mountain Lodge in Texas during Masonic Education at San Dimas Masonic Lodge. That lodge, chartered in 1904, has passed the lunar tradition through generations of the same family. It is one example of how symbolism, history, and family intersect in our Craft.

But today’s spotlight shines on Putnam Lodge No. 46 in Connecticut—one of the most historically vibrant and ritual-rich lodges I’ve encountered in this research. Putnam has met continuously since 1801, never missing a Stated Communication, and still meets according to the lunar cycle.

One of the most memorable customs preserved at Putnam is its annual fumigation.

Each December, the lodge hosts its Annual Communication, which draws Masons from across New England, New York, and sometimes even further. The day begins at 10 a.m., and at noon, the Brethren adjourn for a traditional meal of homemade oyster stew and apple pie. It’s more than a meal—it’s a ritual of its own.

Following lunch, the lodge reconvenes to conduct the annual election of officers. But once the election is complete, the Worshipful Master calls the lodge to refreshment, and the room prepares for what comes next: the fumigation.

Stewards distribute cigars—referred to affectionately as “ammunition.” At the Master's signal, all cigars are lit at once. The room quickly fills with smoke. Laughter, jokes, and storytelling fill the lodge room as the Brothers enjoy a tradition that dates back over two centuries. According to lodge lore, the Worshipful Master cannot close the meeting until he can no longer see the Senior Warden through the haze.

While good-humored in tone, the fumigation is also steeped in symbolic meaning. It’s said to drive out “insects, varmints, and critters,” but also serves as a nod to General Israel Putnam, for whom the lodge is named. General Putnam received cigars and sugar cane from the British Crown for his service in Cuba, and the lodge has honored him in this smoky, spirited way ever since.

These stories are exactly why I launched the Lunar Lodge Project—to document not just when or where Masons meet by the moon, but how they meet: the customs they uphold, the symbols they protect, and the spirit they keep alive.

Putnam’s fumigation is just one of many stories being uncovered. As the project continues, I’ll be sharing more traditions like these—ones that remind us that Freemasonry isn’t fading; it’s evolving, preserving, and sometimes laughing through the smoke.

I invite you to follow this journey, whether through future blog posts, public presentations, or conversations at lodge. These stories are more than historical footnotes—they're beacons that just might help us rediscover our Craft under the light of the moon.

Under the Light of the Moon: Rediscovering America’s Lunar Masonic Lodges – Research Update

Across the winding roads of rural America and nestled in quiet towns with names like Sierra City, Mariposa, Chalk Mountain, and now Coronado Heights, a subtle but meaningful Masonic tradition continues to glow—lodges that meet under the phases of the moon. These “Lunar Lodges,” as they are known, reflect one of the Craft’s oldest and most symbolically rich practices. Through a national research project, I have been working to rediscover, document, and celebrate this extraordinary facet of Masonic heritage.

A National Update

Since beginning the project, I have reached out to the Grand Lodges of all 50 states and the District of Columbia. As of this writing, 24 jurisdictions have responded, and I’ve identified 50 active or ceremonial Lunar Lodges across 15 states and Washington, D.C. Additionally, six states have confirmed they have no current Lunar Lodges, and two states—Vermont and New Hampshire—have requested formal permission through the Grand Lodge of California before participating further.

From these responses, a pattern of loss, memory, and revival is emerging—and it speaks not just to lunar tradition but to the broader question of how Masonry remembers, reinvents, and sustains itself.

A Unique Example: Kansas' Lodge of the Full Moon

One of the most compelling recent conversations was with Tracy Bloom, Grand Secretary of the Grand Lodge of Kansas, who shared the story of the Lodge of the Full Moon—a special meeting held once a year under special dispensation. Unlike traditional lodges that meet regularly by the moon, this Kansas gathering is purely ceremonial, founded by a small group of Brothers seeking to create a meaningful Masonic experience under the stars.

The Lodge meets outdoors—often on Coronado Heights, a castle-like site atop a hill in the Kansas prairie. One year, the timing of the meeting was orchestrated so that the lodge would open just as the full moon rose over the eastern horizon. The event has grown to include ritual, Masonic education, and even powerful moments of personal storytelling—such as a year when attendees brought their own family Bibles to re-obligate themselves, sharing the emotional history behind each one.

As Tracy put it, “Some of the newer guys coming in are absolutely interested in those kinds of traditional things.” His account reminds us that ritual becomes relevant when it is made meaningful—and that symbolic traditions like lunar cycles offer a powerful avenue for engagement.

A Reminder from History

Tracy also shared that Kansas, once rich with Lunar Lodges, saw a dramatic decline. A 1956 Grand Lodge of Kansas pamphlet titled One Hundred Questions About Freemasonry noted:

Question 66: What is a Moon Lodge?
In 1903 there were 101 Lunar Lodges in Kansas.
By 1944, there were 7.
In 1945, only 2 remained: Maple City No. 342 and Xenia No. 47.

Today, The Lodge of the Full Moon stands as a remembrance of those lodges and traditions—reimagined in a way that both honors the past and speaks to the present.

The Ethnographic Approach

This research is not limited to dates and records. It’s ethnographic, meaning it’s rooted in the voices, memories, and lived experiences of Masons. Through structured interviews with lodge members, officers, and Grand Lodge historians, I am gathering a tapestry of stories that reflect how lunar traditions were practiced, why they faded, and how they might be revived.

So far, these conversations have revealed:

• A genuine emotional attachment to lunar meetings, especially among Masons in rural and historical lodges.

• A gradual fading of lunar scheduling—often unintentional—as lodges moved toward daylight or fixed weekday meetings due to age, convenience, or loss of memory.

• A growing interest in symbolic renewal, particularly among younger Masons, who find deep meaning in esoteric, ritual-based gatherings.

New Opportunities

One of the most exciting outcomes of this project is the possibility of establishing a World Wide Association of Lunar Lodges—a fraternal network where Lunar Lodges (past and present) can share traditions, collaborate on moonlight events, and preserve symbolic practices that have long been neglected.

I recently learned of the World Wide Association of Harmony Lodges, and it immediately brought to mind Harmony Lodge in Sierra City, California—a lodge with three Past Grand Masters among its members. It may well be the ideal place to seed the idea of a formal association for lunar observance. Imagine what could grow from a shared recognition of the moon’s quiet light and the historic rhythms it once gave to Masonic labor.

A Living Tradition

This is more than just history—it’s about what we choose to keep alive.

“As the moon reflects the sun, Lunar Lodges reflect the enduring light of Masonic tradition—quiet, cyclical, and deeply rooted in nature and fraternity.”

If your lodge meets—or once met—by the light of the moon, I would love to hear your story. You can reach me at raymondefostersr@gmail.com.

Together, let’s keep the light alive.

Cosmic Credentials: My Life in the Stars and on Earth

In my line of work—whether consulting a Caribbean nation’s national security force, teaching homeland security, or training the next generation of law enforcement leaders—people expect me to lead with credentials: degrees, badges, clearance levels, awards.

But not long ago, I found myself exploring a different kind of credential: my birth chart. Yes, astrology—the ancient cosmic code we carry from the moment we draw breath. And to my surprise, it mirrored my life’s work with uncanny accuracy.

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🔍 A Life of Justice, Foretold in the Stars

Born on under the Pisces Sun, with a Gemini Moon and Cancer Rising, I discovered that my chart reads like a poetic preface to my CV.

Sun in Pisces, 9th House: A truth-seeker, compelled to understand justice, law, and global ethics. From Interpol cases to EU-backed training missions in Jamaica and Nicaragua, my career has been a literal embodiment of that solar path.

Moon in Gemini, 12th House: A sharp mind working behind the curtain—designing policy, training programs, and influencing change from within. My emotional compass has always guided me toward silent yet substantial reform.

Cancer Rising: Perhaps the most defining trait of my presence—protector, mentor, shield-bearer for those in danger or transition. I’ve been a guardian in uniform and a guide in the classroom.

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🛠 Saturn, Mars, and Mercury: Tools of a Builder

Saturn in Capricorn (6th House) is about building legacies through discipline. I see that reflected in the 38 years I’ve spent shaping systems, not just working in them.

Mars in Gemini (12th House) explains my preference for strategic influence over loud authority. I've done my best work from a thoughtful, measured place—never needing a spotlight.

And Mercury in Aries (10th House) gave me the voice and courage to say what others wouldn’t—whether on a podium, on the page, or in front of a classroom full of future officers.

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🧭 This Was Always the Plan

As I reviewed my chart, what struck me most wasn’t the alignment—it was the validation. I haven’t just lived a life of service. I’ve lived the life I was meant to live.

From policing South L.A. in the '80s, to reviewing national anti-terrorism strategies, to teaching ethics and leadership at universities around the world—this wasn’t random. My chart reminds me that the blueprint for this life was etched into the heavens before I ever wore a badge or wrote a book.

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💥 Conclusion: The Winter Is Where the Fire Burns Brightest

Some call these later years the winter of life. But to me, winter isn't an end—it's a distillation. What once burned as youthful ambition now burns as enduring purpose. I’m not here to slow down. I’m here to ignite legacy.

My birth chart didn’t tell me anything I didn’t already feel in my gut. But it did something better: it gave me permission to own my journey—not just as a resume or reputation, but as a sacred mission.

So if you're reading this, wondering if it’s too late to understand your path, let me tell you:
The stars still speak. And they speak of who you've always been.

—

Raymond Foster
Law Enforcement Consultant. Educator. Author.
Pisces Sun. Gemini Moon. Cancer Rising.

The Regius Manuscript: The Oldest Known Masonic Document and the Roots of Freemasonr

Among the many mysteries and traditions of Freemasonry, few artifacts hold as much historical and symbolic weight as the Regius Manuscript. Also known as the Halliwell Manuscript, it is the oldest known Masonic document, dating back to around 1390 CE. While it predates the formation of modern Freemasonry by more than 300 years, it is revered by scholars and Masons alike as a foundational text that reveals the early values, legends, and ethos of the Craft.

This article explores the manuscript's content, historical context, linguistic style, and enduring significance in the history of Freemasonry.

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Origins and Preservation

The Regius Manuscript is currently housed in the British Library under the catalog number MS Regius 17 A.I. It gained the name Halliwell Manuscript after James Orchard Halliwell, a literary scholar who first published a transcription and commentary on it in 1840.

Despite its later association with speculative Freemasonry, the Regius Manuscript is believed to have been created during the late 14th century, most likely in England. Paleographic analysis—an examination of the manuscript’s handwriting and language—has dated the work to around 1390, making it the earliest known reference to what would become Masonic principles and organization.

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Structure and Content

Unlike later Masonic texts such as the Cooke Manuscript or the Constitutions of Anderson (1723), the Regius Manuscript is not written in prose. It is a poem of 794 lines composed in rhyming couplets and written in Middle English. The poetic structure suggests it may have been meant for oral recitation, perhaps as a form of instruction or ritual performance within medieval guilds.

The content can be broken down into several key sections:

1. The History of Masonry

The manuscript begins with a legendary account of the origins of Masonry, tracing the craft back to Euclid in ancient Egypt. According to the poem, Euclid taught the craft of geometry to noble children and devised a system of rules and morals to govern their conduct. These teachings eventually spread throughout Europe.

This version of history is mythical rather than factual, but it reveals an early tradition of linking the Masonic craft to antiquity and classical wisdom, a theme that continues in Masonic symbolism today.

2. Moral Instructions and Conduct

One of the most significant portions of the Regius Manuscript is its detailed list of moral obligations for masons. These include:

• Loyalty to the Church and monarchy

• Obedience to masters and superiors

• Honesty in work and payment

• Respect for fellow craftsmen

• Sobriety, chastity, and humility

The moral code aligns closely with Christian ethics of the medieval period, reflecting the religious context in which operative masonry was practiced. However, these moral obligations would later be echoed in speculative Masonic teachings, emphasizing virtue, brotherhood, and upright conduct.

3. The Fifteen Articles and Fifteen Points

The heart of the manuscript includes two lists: Fifteen Articles for the Master Mason and Fifteen Points for the Craftsman. These are prescriptive rules intended to regulate both the behavior and responsibilities of masons at various levels of the guild hierarchy.

Some examples include:

• That the master should be wise and discreet.

• That he should pay his workers properly and ensure they are well-fed.

• That a craftsman must not work for a false wage.

• That a mason should not slander another.

This section establishes an early system of professional ethics, social responsibility, and hierarchical organization—principles that would become cornerstones of Masonic tradition.

4. The Legend of Athelstan

The manuscript includes a short narrative in which King Athelstan (r. 924–939) brings structure to the Mason’s guild by calling a great assembly of masons. There, laws were established to govern the craft, and officers were appointed to uphold the regulations.

This Athelstan legend would be expanded in later documents like the Cooke Manuscript and the Old Charges. It suggests that the Regius Manuscript was part of an oral or written tradition already in circulation among medieval masons, providing a sense of legitimacy and royal sanction to their craft.

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Historical Context: Guilds and Early Operative Masonry

To understand the manuscript’s importance, one must place it within the context of medieval guild culture. In 14th-century England, stonemasons were part of a specialized and mobile craft, often working on cathedrals, castles, and public works. Guilds provided not only vocational training and economic regulation but also spiritual and moral guidance.

The Regius Manuscript likely served as a code of conduct or ritual text for a mason’s guild. Its poetic format implies it was read aloud, perhaps during apprentice initiations or as part of annual gatherings. The values it espouses—honor, loyalty, skill, and fraternity—are consistent with the ideals of both operative and speculative Masonry.

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Legacy and Influence

The Regius Manuscript predates the formal establishment of the Premier Grand Lodge of England in 1717 by more than 300 years. Yet its influence is unmistakable.

The Old Charges, a series of documents written from the 15th to 17th centuries (including the Cooke Manuscript), repeat many of the ideas and moral codes first found in the Regius. When modern Freemasonry emerged in the early 18th century, it adopted these earlier legends and ethical frameworks, embedding them into ritual, symbolism, and philosophy.

Furthermore, the Regius Manuscript represents one of the earliest literary expressions of self-governance, ethical labor, and meritocratic leadership, which would later become integral to the Masonic worldview.

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Interpretations and Modern Relevance

Modern scholars and Masons view the Regius Manuscript not as a literal record of Masonic origins but as a symbolic and cultural touchstone. Its value lies in how it reflects the continuity of moral instruction, the importance of tradition, and the social function of the Craft in medieval society.

In speculative Freemasonry, the document is honored as evidence that the fraternity’s values—truth, brotherhood, and service—are not modern inventions, but part of a rich lineage that reaches back to a time when cathedral builders viewed their work as both technical and spiritual.

The Regius Manuscript serves as a reminder that Freemasonry is rooted in history, not merely in myth. It bridges the gap between operative and speculative Masonry and testifies to the enduring appeal of a moral community bound by shared ideals.

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Conclusion

The Regius Manuscript remains a cornerstone of Masonic heritage. While it offers more questions than answers about the exact origins of the Craft, it provides a vivid snapshot of the values and practices that animated the lives of medieval stonemasons. In doing so, it anchors Freemasonry to a legacy of craftsmanship, ethics, and communal identity—a legacy that continues to inspire men and women around the world.

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References (APA Format)

British Library. (n.d.). MS Regius 17 A.I. Retrieved from https://www.bl.uk

Halliwell, J. O. (1840). The Early History of Freemasonry in England. London: Printed by J.G. & F. Rivington.

Stevenson, D. (1990). The Origins of Freemasonry: Scotland's Century, 1590–1710. Cambridge University Press.

Hamill, J., & Gilbert, R. A. (1994). Freemasonry: A Celebration of the Craft. Dorling Kindersley.

Knoop, D., Jones, G. P., & Hamer, D. (1963). The Early Masonic Catechisms. Manchester University Press.

Under the Light of the Moon: Rediscovering America’s Lunar Masonic Lodges

Across the winding roads of rural America and nestled in quiet towns with names like Sierra City, Mariposa, and Chalk Mountain, a subtle but meaningful Masonic tradition endures—lodges that meet under the phases of the moon. These “Lunar Lodges,” as they are known, represent one of the Craft’s oldest and most symbolically rich practices. Today, through a national research project, I’m seeking to rediscover, document, and celebrate this remarkable facet of Masonic heritage.

What Is a Lunar Lodge?

A Lunar Lodge is defined simply: it schedules its stated communications according to the phases of the moon—typically on or before the full moon. This custom dates back to a time before street lamps and highways, when the moon’s gentle glow was a brother’s best guide home.

But beyond practicality, the moon holds deep symbolic value within Freemasonry. It reflects rhythm, renewal, and the balance between darkness and light—mirroring the journey of the Mason through degrees of increasing illumination.

Historical Roots

References to Lunar Lodges go back centuries.

• The Cooke Manuscript, one of the oldest known Masonic documents (circa 1410), makes early mention of moon-based gatherings.

• In 1724, The Whole Institute of Masonry included the first known ritual mention of moon-governed lodges.

• By 1767, five lodges under the Grand Lodge of England operated by lunar schedules. By 1776, that number had grown to nine—some located in England’s colonial jurisdictions (Burke Lodge No. 833, Texas).

These Lodges were not exceptions—they were part of a living tradition that connected Masonic labor to the celestial order.

The Research Project: Scope and Method

This project began as a personal endeavor, rooted in my own experience as a member of Mariposa Lodge No. 24, a Lunar Lodge in California that has met under the full moon since its chartering in 1853. Motivated by the realization that this tradition is fading quietly across the country, I sought to document and preserve it before more is lost.

My approach is ethnographic—focused not just on written records, but on the lived experience of Masons. I developed an interview instrument to guide conversations with Lodge officers and members, with questions centered around symbolism, practice, and oral traditions.

I submitted a formal request to contact Grand Lodges across the United States and have since reached out to all 50 states and the District of Columbia. As of this writing, I’ve identified 38 Lunar Lodges still meeting—or having recently met—according to the moon’s cycle.

What I’m Finding

Though each Lodge is unique, several common themes have emerged:

• Symbolism remains strong among members who continue the tradition. They speak of the moon as a symbol of gentleness, order, and timelessness.

• Traditions often fade gradually, especially when Lodges shift to daylight or quarterly meetings due to declining membership or logistical changes.

• Rekindling interest is real. In some Lodges, brothers are now organizing full moon events or reintroducing lunar customs to engage new and seasoned members alike.

Some Lodges host outdoor gatherings by moonlight. Others, particularly in rural or mountainous regions, preserve stories of Brethren who once traveled on horseback guided by the moon. A particularly inspiring example is Ohio’s 2022 Masonic Moonlight Journey, which included visits to 12 different Lodges with moon-themed activities.

A Poetic Reflection

The emotional value of the moon to the Craft was beautifully expressed in 1896 in Square and Compass:

“You are lazy and erratic, but you are the only moon we have, and we love you...
not for your faults, but in spite of them. We love you because you excite the tender passion which sometimes lies too long dormant within our breasts...
May each Master rule and govern his Lodge with the fervency presented by the blazing sun and with the loving kindness and affection of which the moon may be said to be a symbol.”

Opportunities and Next Steps

As I continue my interviews, I’m encouraged by the growing interest in reviving the lunar tradition. Some Lodges are already planning moonlight-themed events. Others are diving into their archives to rediscover what was lost.

This project will culminate in a formal article titled Under the Light of the Moon, which I hope will serve both as a historical account and as a call to reawaken this tradition.

A New Idea

One possible outcome of this research is the formation of a World Wide Association of Lunar Lodges—a fraternal network dedicated to sharing rituals, history, and inspiration among Lodges that still work under the light of the moon.

A Closing Thought

“As the moon reflects the sun, Lunar Lodges reflect the enduring light of Masonic tradition—quiet, cyclical, and deeply rooted in nature and fraternity.”

If your Lodge meets—or once met—by the moon, I’d love to hear your story. You can reach me at raymondefostersr@gmail.com.

Let’s keep the light alive.