California Freemasonry and the Legacy of John Swett: Enlightenment in Education

John Swett (1830–1913), often hailed as the “Father of California Public Education,” was a Freemason whose leadership profoundly shaped the state’s schooling system. Elected State Superintendent of Public Instruction in 1863, Swett spearheaded the transition to a fully free public school system—a bold reflection of Masonic ideals such as enlightenment, equality, and civic responsibility.

Freemasonry’s guiding principle of pursuing knowledge, often symbolized as seeking “Masonic light,” finds tangible expression in the realm of public education. This essay explores how Swett’s achievements embodied the benefits of public education—including individual empowerment, economic progress, civic virtue, and community health—and how they align closely with Masonic beliefs and charitable action in California.

John Swett: Early Life and Education

Swett was born in New Hampshire in 1830 and worked as a teacher before migrating west during the Gold Rush era. In San Francisco, he quickly became known for his dedication to educational improvement. His career as a classroom teacher gave him firsthand knowledge of the challenges California children faced in obtaining consistent, high-quality schooling.

At the time, California’s schools were fragmented, underfunded, and inconsistent. Many children paid tuition or relied on makeshift schooling arrangements. Swett’s conviction that education must be universally free and publicly funded was radical in its day, but it reflected both his New England upbringing and the Masonic belief that knowledge should be accessible to all, not hoarded by the privileged few.

Swett’s Masonic Affiliation

In 1862, Swett became a member of Phoenix Lodge No. 144 in San Francisco. Freemasonry offered him a community of civic-minded men who believed in the transformative power of education and enlightenment. In the lodge, Masons met “on the level,” regardless of background or wealth, reinforcing the idea that education should also bring equality to society. Swett’s Masonic values—charity, self-improvement, and enlightenment—undoubtedly influenced his leadership as State Superintendent.

Superintendent of Public Instruction (1863–1867)

Swett’s election as Superintendent marked a turning point for California schools. During his tenure, he enacted sweeping reforms that established the foundation of the state’s modern public education system. His contributions include:

1. Tuition-Free Common Schools
   Swett pushed through reforms that eliminated tuition charges, ensuring that every child, regardless of economic status, could attend school. By 1867, public schools in California were legally declared free.
2. Centralized School Financing
   He advocated for taxation as a fair method of funding education. School districts could no longer depend solely on donations or local fees, but instead drew from state funds. This ensured a more stable and equitable system of support.
3. Teacher Institutes and Professionalization
   Swett established teacher institutes, improving the training and certification of educators. His reforms elevated teaching from an informal occupation to a respected profession, a change critical to the long-term success of public education.
4. Standardization of Curriculum and Textbooks
   He encouraged consistency across schools through the use of standardized textbooks and curricular guidelines, reducing educational disparities from one district to another.
5. Advocacy for Libraries and Literacy
   Swett promoted the establishment of libraries, believing that reading and self-education were vital to both personal and civic growth.

These measures mirrored Masonic values. Just as a Mason is given working tools to build his moral character, Swett provided California’s children with the intellectual tools needed to build their futures.

The Benefits of Public Education and Masonic Ideals

Individual Empowerment and Enlightenment

By making education accessible to all, Swett gave children the chance to rise above poverty and ignorance. Public education provided literacy, numeracy, and problem-solving skills—essentials for self-reliance. For Freemasons, this aligns with the principle of enlightenment: dispelling the darkness of ignorance and nurturing the light of knowledge.

Economic Advancement and the Value of Industry

Education fuels economic development by preparing citizens for skilled work and innovation. California’s rapid growth in the mid-nineteenth century required educated workers to support industries ranging from mining and agriculture to commerce and, later, technology. Swett’s reforms ensured that California could meet this need. For Freemasons, the ethic of industry—laboring diligently and honestly—is a cornerstone of personal and civic virtue.

Civic Engagement and Equality

Swett’s free schools cultivated informed citizens who could participate meaningfully in democracy. His reforms reinforced the belief that all people, regardless of background, should have the tools to contribute to society. This mirrors Masonic teachings of equality: in the lodge, men meet as equals, and in the classroom, students are given equal opportunity to learn.

Community Strength and Masonic Charity

Communities with strong schools are healthier, safer, and more prosperous. Swett’s reforms laid the groundwork for such communities, showing that charity is not limited to almsgiving but extends to building systems that uplift future generations. Freemasonry’s principle of charity finds deep resonance here: aiding the public through enduring institutions rather than temporary relief.

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Continuing the Legacy: California Freemasonry and Education After Swett

Swett’s work did not end with his term as Superintendent. His influence shaped California educational policy for decades, and his Masonic brothers carried forward his mission.

• Public Schools Week and Month
  In 1920, Grand Master Charles Albert Adams established Public Schools Week in California. The program rallied lodges across the state to advocate for schools during a time of teacher shortages and financial crises. This initiative grew into Public Schools Month, an annual Masonic tradition celebrating and supporting public education.
• California Masonic Foundation
  Founded in 1969, the Foundation became a vehicle for statewide educational philanthropy. Today, it awards more than $1 million in scholarships annually and supports programs like Raising A Reader, which provides books to children and families to foster early literacy.
• Ongoing Advocacy
  Modern proclamations by Grand Masters reaffirm Freemasonry’s dedication to education, citing John Swett as a guiding figure. Amid ongoing debates about school funding and equity, California Masons continue to position themselves as defenders of public education. 

Case Studies of Impact

1. The California Educational Society
   Founded with Swett’s involvement in 1863, this group evolved into the California Teachers Association, now the largest teachers’ organization in the state. Its formation professionalized teaching and gave educators a collective voice, echoing Masonic values of fraternity and mutual support.
2. Scholarships and Student Aid
   The California Masonic Foundation’s scholarship program extends Swett’s legacy by ensuring that higher education remains accessible. These scholarships represent an investment in the future, consistent with the Masonic principle of investing in human potential.
3. Raising A Reader
   By partnering with literacy organizations, California Freemasons promote early reading skills. This initiative builds on Swett’s original vision of libraries and literacy as cornerstones of civic life.

Conclusion

John Swett’s vision transformed California’s public school system from a patchwork of tuition-based institutions into a free, inclusive network accessible to all children. His reforms—funding through taxation, professionalizing teaching, and standardizing curriculum—embodied Masonic principles of enlightenment, equality, industry, and charity.

Freemasonry’s continuing support for public schools, from Public Schools Month to scholarships and literacy programs, demonstrates that Swett’s influence endures. His work illustrates how the benefits of public education—personal growth, economic strength, civic responsibility, and community health—are deeply aligned with the timeless values of the Craft.

California Freemasons, inspired by Swett, have sustained educational support for over a century. Their ongoing commitment, rooted in Masonic ideals, continues to illuminate the path toward a more equitable and enlightened society.

References (APA Style)

Cluff, W. S. Jr. (1954). The contributions of John Swett to free public education in California (Doctoral dissertation). University of the Pacific. Retrieved from https://scholarlycommons.pacific.edu/uop_etds/1257

John Swett. (n.d.). In Wikipedia. Retrieved August 27, 2025, from https://en.wikipedia.org/wiki/John_Swett

MasonryToday.com. (2020, July 31). Today in Masonic history: John Swett was born. Retrieved from https://www.masonrytoday.com/index.php?new_day=31&new_month=7&new_year=2020

Tulare Masons. (n.d.). California Masonic history. Retrieved from https://www.tularemasons.com/california-masonic-history

California Freemason. (2020, February 25). A beautiful experiment. California Freemason. Retrieved from https://californiafreemason.org/2020/02/25/a-beautiful-experiment

Grand Lodge of California. (2024, December 10). Grand Master’s proclamation reaffirming support for public schools. Retrieved from https://freemason.org/wp-content/uploads/2024/12/2025_PublicSchoolsMonth_Salazar.pdf

About the Author

Raymond E. Foster is the author of The Temple Within, a book that invites readers into the symbolic heart of Freemasonry to explore timeless guidance for building character, balance, and purpose. A committed Mason and community leader, Foster has dedicated his work to illuminating the relevance of Masonic principles in modern life, blending historical insight with practical application.

His forthcoming book, Chasing the Surge: 10,000 Rides in the American Night, scheduled for release in late September, draws on his experiences behind the wheel as an Uber driver, weaving together cinematic storytelling and cultural observation to capture the drama, humor, and humanity of America after dark.

Through both works, Foster continues his mission of storytelling rooted in integrity, reflection, and the pursuit of meaning—whether in the lodge room, the classroom, or the open road.

 

Why Freemasonry Lives Rent-Free in the Conspiratorial Imagination

The Shadowy Tenants in Your Head

Forget rent checks and leases. Freemasonry doesn’t just exist in lodge halls—it lives rent-free inside the minds of conspiracy theorists everywhere. You can’t scroll TikTok or YouTube without someone pointing to a triangle, whispering about the “Masons,” and hitting you with the ominous dun-dun-dun soundtrack.

But here’s the kicker: behind all that mystique, Freemasonry is mostly pancake breakfasts, scholarships, and arguments over whether to fix the lodge roof this year or next. So why does the world keep treating it like the ultimate villain in a Netflix thriller?

Let’s break it down.

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Secrecy: The World’s Best (and Worst) Marketing Plan

Humans hate mysteries. Lock a door and suddenly everyone wants to know what’s behind it. Freemasonry leans into secrecy with rituals, oaths, and private meetings. Originally, secrecy protected medieval stoneworkers’ trade tricks. Today, it mostly protects traditions (Stevens, 2017).

Still, it looks shady from the outside. The 1826 disappearance of William Morgan—who threatened to publish Masonic rituals—ignited public fury. He vanished, suspicion landed squarely on the Masons, and suddenly America had its first third party: the Anti-Masonic Party (Vaughan, 1983).

Lesson: secrecy doesn’t kill conspiracy—it feeds it.

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Symbols, Symbols Everywhere

Squares. Compasses. Columns. The all-seeing eye. Freemasonry’s symbols are dramatic, abstract, and everywhere. Perfect fuel for internet sleuths who see hidden codes in everything.

Take the U.S. dollar bill. The Eye of Providence on the pyramid? That must mean Masons control the Treasury! (Spoiler: the design predates Masonry’s obsession with it, but don’t tell the memes.)

If Masons had chosen a nice, boring logo—say, a paperclip—the conspiracy scene would be a lot less colorful. Instead, they picked icons that scream mystery. And mystery sells.

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Famous Members, Bigger Myths

It doesn’t help that half the world’s most famous leaders wore Masonic aprons. Washington. Franklin. Churchill. Mozart.

Conspiracy logic goes like this: “If Washington was a Mason, then obviously the Constitution is a secret Masonic document.” In reality, Freemasonry was just a popular gentleman’s club in the 18th century (Ridley, 2011). But the “club of elites” angle never stops the rumors.

Powerful men plus secret society? That’s catnip for anyone hunting for hidden puppet masters.

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Historical Coincidences, or Global Plot?

Freemasonry had genuine influence during the Enlightenment. Lodges buzzed with talk of liberty and reason. But conspiracy theorists always jump from influence to orchestration.

• French Revolution? Must have been Masons pulling strings (Burke, 2019).

• JFK’s assassination? A Masonic setup, obviously.

• Titanic sinking? Masons eliminating rivals.

• Apollo moon landing? A giant Masonic ritual.

The truth: history is messy. Conspiracies, on the other hand, are tidy. If your cat knocks over a vase, don’t worry—it was probably the Masons.

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Religion Joins the Fight

Freemasonry didn’t just face suspicion—it got condemned. Starting in 1738, the Catholic Church banned membership, calling the fraternity a “secret religion” competing with Rome (Ferrari, 2021).

Centuries later, evangelical writers piled on, publishing tracts that cast Masons as Satan’s personal interns. Cartoonist Jack Chick went further, turning Masons into comic-book villains in his lurid pamphlets.

Religious bans gave conspiracy theorists a moral green light: if popes and pastors said it was bad, it had to be sinister.

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Netflix, Clickbait, and the Algorithm

Fast forward to now. Freemasonry is having a second life as algorithm-approved content.

Dan Brown’s The Lost Symbol turned Masonic ritual into page-turning thriller. The History Channel milks “secret society” specials for ratings. YouTube overflows with videos connecting Masonic compasses to Illuminati triangles to Beyoncé’s Super Bowl hand gestures.

The algorithm loves a mystery, and Freemasonry’s symbols are perfect clickbait. At this point, the fraternity should probably charge royalties for every ominous pyramid graphic in a low-budget documentary.

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The Reality Check: Pancakes and Roof Repairs

Here’s the punchline nobody wants to hear: behind the locked doors, it’s pretty mundane. Lodge meetings revolve around ritual, charity projects, and trying to decide whether the banquet should serve regular or decaf coffee.

The “secrets” are moral allegories told through symbols. They’re closer to Boy Scout lessons than Bond-villain blueprints (Hodapp, 2006).

But let’s be honest: “Masons donate to children’s hospitals” doesn’t go viral. “Masons run the world” does.

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Why Conspiracy Loves the Craft

So why does Freemasonry live rent-free in our minds? Because it’s the perfect roommate for paranoia.

• Secrecy makes people curious.

• Symbols spark imagination.

• Famous members make it credible.

• Historical coincidences fuel “aha!” moments.

• Religious condemnation reinforces suspicion.

• Pop culture keeps feeding the beast.

That’s six reasons right there. The seventh? Humans just love a good villain. And the fraternity is a ready-made one.

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The Punchline

Freemasonry may not run the world. But in the imagination of conspiracy theorists, it always will.

It’s not the rituals or the aprons or the secret handshakes that keep it alive. It’s our human need to find patterns, blame shadowy groups, and dramatize history.

The truth—that Masons mostly plan pancake breakfasts and scholarship drives—isn’t half as fun.

And so, the square and compasses keep showing up in our feeds, a symbol not of power but of our endless appetite for mystery.

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References

Burke, P. (2019). The French Revolution and Freemasonry. Journal of Modern History, 91(3), 511–534.

Ferrari, S. (2021). The Catholic Church and Freemasonry: A historical perspective. Church History Review, 90(1), 33–50.

Hodapp, C. (2006). Freemasons for Dummies. Wiley Publishing.

Ridley, J. (2011). The Freemasons: Unlocking the 1,000-year-old mysteries of the brotherhood. Sterling Publishing.

Roberts, J. (2015). Myth and symbol: Freemasonry and American culture, 1730–1830. University of North Carolina Press.

Stevens, R. (2017). Ritual and secrecy: The origins of Freemasonry. Oxford University Press.

Vaughan, W. (1983). The Anti-Masonic Party in the United States: Political protest in the early republic. University Press of Kentucky.

Understanding Freemasonry: Addressing the Most Frequently Asked Questions

Freemasonry is one of the world’s oldest and most widely discussed fraternal organizations, yet it remains surrounded by curiosity, misconceptions, and fascination. Rooted in centuries of tradition, its rituals and values have inspired both admiration and speculation. To demystify the Craft, it is helpful to turn to the questions most frequently asked by those outside its walls. These inquiries reveal both what people find most intriguing and what they most often misunderstand about the fraternity.

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1. What Is Freemasonry?

At its heart, Freemasonry is a fraternal organization that traces its heritage to the guilds of medieval stonemasons. Over time, it evolved from operative builders to “speculative” Masons who used the tools of the craft as symbols of moral and spiritual lessons. Today, it is less about stone and mortar and more about personal growth, ethical living, and service to humanity. Freemasonry presents these values through allegories, symbols, and ritual, encouraging members to seek light—that is, knowledge and self-improvement.

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2. Why Should Someone Become a Freemason?

The reasons vary as widely as the men who join, but most are drawn to the fraternity’s emphasis on building character, fostering brotherhood, and making a positive impact on society. For many, Freemasonry provides both a moral compass and a supportive network of like-minded individuals. It is often described as a journey of self-discovery—one that calls men to become better versions of themselves, not only for personal fulfillment but also for the benefit of their communities.

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3. Who Can Join Freemasonry?

Membership is open to individuals who meet several fundamental requirements. Traditionally, applicants are men of lawful age (commonly 18 to 21, depending on jurisdiction), of good moral character, and who profess a belief in a Supreme Being. Importantly, one must apply of their own free will; Freemasonry does not recruit by invitation. Though the fraternity has historically been male, co-Masonic and women’s lodges exist worldwide, reflecting broader interpretations of inclusion.

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4. How Does One Join?

Contrary to the notion that one must be “invited,” the path begins when a seeker expresses interest. The common phrase is: “To be one, ask one.” The candidate petitions a local lodge, after which an investigative committee ensures he meets the qualifications. Ultimately, lodge members vote to accept or reject the application. This process emphasizes both personal readiness and the importance of mutual trust among the brethren.

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5. What Is a Masonic Lodge?

A lodge is both a body of Masons and the space in which they meet. It is within the lodge room that ceremonies take place, where candidates are initiated, and where members gather for fellowship and business. Beyond rituals, the lodge also serves as a community hub—hosting events, supporting charities, and providing a place where bonds of brotherhood are strengthened.

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6. How Many Degrees Are There?

Freemasonry is structured around stages of learning, known as degrees. The foundational body—called the Blue Lodge or Craft Lodge—confers three: Entered Apprentice, Fellowcraft, and Master Mason. These degrees symbolize the progression of knowledge and responsibility. While additional Masonic organizations (such as the Scottish Rite or York Rite) expand upon these teachings, the Master Mason degree is considered the cornerstone of full membership.

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7. Is Freemasonry a Religion?

Perhaps one of the most persistent misconceptions is that Freemasonry constitutes a religion. It does not. While belief in a Supreme Being is required, the Craft does not dictate doctrine or interfere with a man’s personal faith. Freemasonry is often described as religious in nature but not a religion itself; its purpose is to unite men of all faiths under principles of morality, tolerance, and brotherhood.

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8. Is Freemasonry a Secret Society?

While secrecy adds to the mystique, modern Freemasonry is far from hidden. Lodges operate openly, advertise meetings, and engage in public charity. What remains private are the traditional methods of recognition—handshakes, signs, and words—that have been preserved as part of its heritage. These are less about concealment and more about maintaining a shared identity across generations of Masons.

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9. Where Did Freemasonry Originate?

Historically, Freemasonry draws its lineage from medieval stonemason guilds that set standards for the building craft. Its modern form, however, coalesced in the early 18th century with the founding of the first Grand Lodge in London in 1717. From there, it spread rapidly across Europe and the Americas, adapting to diverse cultures while maintaining a core of ritual, symbolism, and values.

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10. What Charitable Work Do Masons Support?

Charity is a cornerstone of Masonic identity. Masons worldwide contribute to hospitals, medical research, scholarships, and relief for widows and orphans. In the United States alone, Masonic charities donate millions annually to causes ranging from children’s hospitals to veterans’ programs. For many, these acts of service are not merely philanthropic but are understood as living out the lessons taught in lodge.

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Conclusion

These ten questions capture the essence of Freemasonry as both an ancient and evolving institution. They reveal a fraternity that is not about secrecy or domination, as critics sometimes claim, but about self-improvement, fellowship, and service. While its symbols and rituals may appear mysterious, its purpose is straightforward: to take good men and help make them better—better fathers, better husbands, better citizens, and better brothers to one another.

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.