Benjamin Franklin’s Notebook

Benjamin Franklin’s Notebook

MASONIC EDUCATION

The Foreman's Notebook

Dissecting Bro. Benjamin Franklin's Logic on Measuring Daily Personal Improvement

A plain notebook can hold what the work would otherwise lose: sequence, changes, delays, and the gap between intention and fact. Franklin understood the same thing, just in a different costume.

A notebook is not an impressive tool.

Set it next to a framing chisel, a block plane, or a folding rule opening along a board, and it looks like an afterthought — something riding in the truck, or in a back pocket, or under a pile of invoices and coffee rings. It has none of the dignity of steel, brass, or hardwood. Nobody admires a notebook for how it feels in the hand.

And yet on any serious job, it earns its keep.

Anyone who has spent time around a jobsite knows how fast the day blurs at the edges. The work itself can be exacting, but everything around it is interruption: phone calls, weather, substitutions, access problems, conversations that pick up again somewhere else. A foreman's notebook is one answer to that ordinary disorder. Not a grand one. Just a plain record, written down before the facts have time to improve themselves.

In practice, that record does more than preserve facts. It steadies judgment. It cuts down the last-minute juggling that so often passes for competence on a jobsite. It leaves room for backup plans. When materials run late, when a vendor misses a date, when one line of work stalls out of nowhere, a task book usually holds enough of the larger sequence to make a clean adjustment instead of a panicked one. The job keeps moving because the alternatives have somewhere to gather before they're needed.

Anyone who has spent time around a jobsite knows how quickly the day can blur at the edges. The work itself may be exacting, but the conditions around it are full of interruption: phone calls, weather, substitutions, access problems, conversations resumed in another place. A foreman’s notebook is one answer to this ordinary disorder. Not a grand one. Just a plain record, made before the facts have time to improve themselves.

In practice, that record does more than preserve facts. It steadies judgment. It reduces the last-minute juggling that so often passes for competence on a jobsite. It leaves room for backup plans. When materials are delayed, when a vendor misses a date, when one line of work stalls unexpectedly, a task book often contains enough of the larger sequence to make a clean adjustment instead of a panicked one. The job keeps moving because the alternatives have somewhere to gather before they are needed.

Benjamin Franklin would have recognized the logic.

He gets remembered now as a string of quotations, which makes him seem more decorative than he was. But Franklin's real mind was procedural. He loved systems, schedules, lists, and review. In his Autobiography he describes keeping a small book where he scored his conduct against the virtues he wanted to build. He also sliced his day into parts and framed it with two questions: “What good shall I do this day?” and “What good have I done to-day?”

This wasn't self-expression. It was inspection.

Franklin understood what craftsmen understand too: intention flatters itself unless you check it against a record. A man can feel industrious, orderly, and conscientious all day and still discover, once the evidence is kept, that he's mostly repeating preventable confusion.

That's one reason notebooks matter. They shrink the amount of fiction available to us.

Franklin had a name for the principle underneath all of it. He called it Order, and defined it with his usual plainness: “Let all your things have their places; let each part of your business have its time.” The sentence fits a truck rack, a bench arrangement, a staging plan, or a day's schedule just as well as it fits a desk.

Order in that sense isn't stiffness. It's economy.

Photo: Statue of Bro. Benjamin Franklin outside of the Grand Lodge of Pennsylvania, Philadelphia, PA.

Now here's where a Masonic reader starts to nod. Masons are given a working tool called the twenty-four inch gauge, and what it's for is no secret. Albert Mackey, the great nineteenth-century Masonic encyclopedist, put it plainly in his Encyclopedia of Freemasonry: it's “an instrument made use of by operative Masons to measure and lay out their work,” but Masons are taught to use it “for the more noble and glorious purpose of dividing our time.” Divided into twenty-four equal parts, it stands for the twenty-four hours of the day, split three ways — service to God and a distressed brother, our vocation, and refreshment and sleep. The gauge tells you how the hours ought to be split. But it doesn't tell you how they actually went. That's the gap a journal fills. Some Masonic writers treat the journal as part of the gauge itself; at the very least it's the supporting tool that keeps the gauge's work honest. Franklin, whether or not he'd have put it in those words, was doing exactly that — measuring his hours against a rule and writing down the score. The gauge sets the standard. The notebook keeps the account.

A disordered truck wastes steps. A disordered plan wastes labor. A disordered day wastes attention, which is more expensive than people admit. Before long, avoidable confusion turns into fatigue, and fatigue turns into bad judgment. A man starts spending his energy recovering ground he never needed to lose.

The humble notebook pushes back against this. It does so with almost no ceremony. It only asks that somebody stop long enough to mark what actually happened.

There's something else it can do, too. A task book helps contain the job once the day is over. When the next steps, the open questions, and the backup plans are all written down somewhere trustworthy, the mind can stop turning them over for fear of losing them. The notebook becomes, in a modest way, a boundary. It gives the work a place to stay when the worker goes home.

That may be one of its least discussed virtues.

A daily schedule can serve the rest of life the same way. A man who doesn't know what to do with unexpected free time often watches it vanish without being used or enjoyed. Writing the day down, even simply, makes waste visible. It also makes leisure deliberate. You start to see the difference between rest and drift.

In that sense the notebook belongs not just to labor, but to conduct.

In a culture that likes to confuse complexity with seriousness, the notebook stays a stubbornly modest instrument. It doesn't automate awareness. It doesn't produce discipline by itself. It just keeps a record intact long enough for review to become possible.

And review is where a lot of craftsmanship quietly lives.

Not just in the final inspection, but in the recurring act of comparing what was intended with what was done; what should have happened next with what actually interrupted it; what you remember with what you bothered to write down. That's true for a foreman tracking a job, and it was true for Franklin tracking himself. Different materials, same discipline.

A useful notebook doesn't need to be fancy. At minimum it should keep the bones of the day: date, labor, work planned, work completed, delays, changes, and first priorities for tomorrow. That's enough to sharpen tomorrow's planning and to leave a truer account than memory alone usually supplies.

Franklin's version was moral where the foreman's is practical, but the family resemblance is clear. Both assume a day shouldn't just pass unexamined. Both assume disorder compounds when ignored. Both assume improvement starts when vague impressions get replaced by something visible.

Maybe that's why the notebook has outlasted so many systems built to replace it. It's cheap, portable, durable, and hard to sentimentalize. That was enough for Franklin. It's enough for a foreman. And it's enough for anyone who understands that good work depends not only on skill of hand, but on steadiness of attention, honesty of record, and the willingness to learn from a day before it disappears.

Bro. Brete Murphy is the Historian of Advance Service Mizpah Lodge No. 586 in Astoria, under the Grand Lodge of New York, and a contractor by trade. He writes at BreteMurphy.com on history, craftsmanship, self-education, and Freemasonry.

Bro. Brete Murphy
What the Founders Meant by Happiness

What the Founders Meant by Happiness

CRAFTSMEN ONLINE PODCAST

What the Founders Meant by Happiness

A discussion on virtue and character

What did the American founders mean by the pursuit of happiness? On a recent panel for the Craftsman Online Podcast, RW Michael Arce led an in-depth discussion on this vital topic. The panel featured legal scholar Jeffrey Rosen, Dr. Ted Cross from Arizona State University, and historians RW Lee Justo and Bro. Chris Ruli. Together, they explored the classical roots of character, the dangers of modern digital technology, and the daily duties of every citizen in a free society.

YouTube: What The Founders Meant By Happiness

Modern culture often defines happiness as comfort, entertainment, wealth, or instant gratification. The founders held a completely different view. Jeffrey Rosen explained that for figures like Thomas Jefferson and Benjamin Franklin, happiness did not mean feeling good. It meant being good. They drew this definition from classical moral philosophy, especially Cicero and his Tusculan Disputations. Happiness required self-mastery, moral discipline, and reason. A person had to use reason to manage irrational passions and emotions in order to achieve tranquility and serve the public good.

This philosophical foundation traces back to Pythagoras. Pythagoras divided the human soul into three parts: reason in the head, passion in the heart, and desire in the stomach. He taught that reason must direct our desires. Pythagoras also introduced the practice of daily self-accounting. Benjamin Franklin later adapted this method into his famous chart of thirteen virtues, reviewing his personal conduct every night to identify where he fell short and resolve to do better.

Dr. Ted Cross reinforced this principle through his leadership in character education at Arizona State University. He noted that modern life is filled with artificial online happiness and performative consumption. Higher education often focuses only on helping people make a living. Cross argued that institutions must also teach people how to live a good life. Real flourishing comes from identifying core values across moral, civic, intellectual, and performance domains, then putting those values into daily practice.

The panel examined why this classical view of character is essential for the survival of the republic. James Madison believed that personal self-government is necessary for political self-government. A free nation cannot endure if citizens divide into factions driven by selfish passions rather than reason. Madison designed constitutional systems with speed bumps and cooling mechanisms, hoping that deliberate debate would allow reason to spread across the country.

Modern technology has disrupted those original safeguards. Instant communication removes the time needed for calm deliberation. Social media algorithms create echo chambers, deepen political division, and promote shallow online outrage. Rosen pointed out that constant screen use has broken our habit of deep reading. When people stop reading primary sources, they lose the ability to think independently and instead surrender their judgment to partisan factions.

Historians Bro. Chris Ruli and RW Lee Justo explained how civic organizations historically countered this isolation. In early America, fraternal groups and local associations brought together people of different backgrounds to focus on shared moral values and civic improvement. Members established early public libraries, supported public education, and led local charities. Character was understood not as a static trait, but as a continuous discipline practiced within a community.

To help Americans reclaim these principles, Arizona State University and the National Constitution Center launched a free online course titled The Pursuit of Happiness. The twelve-module program studies the character and struggles of American leaders from Washington to Abraham Lincoln and Frederick Douglass.

Our panel concluded with practical actions that anyone can take immediately to build personal character and strengthen civic life:

  • Create time for daily reflection. Ted Cross advised people to identify their personal values and examine how they live up to them each day.
  • Honor the sacrifices of past generations. Lee Justo cited John Adams, who warned that freedom requires great pain to preserve and demands that future generations make good use of it.
  • Study original primary sources directly. Chris Ruli urged citizens to read the Constitution, the Declaration of Independence, and historical letters rather than relying on modern summaries and commentary.
  • Commit to a daily practice of deep reading. Jeffrey Rosen recommended spending at least fifteen to thirty minutes every morning reading books or primary texts before looking at email or social media.
  • Remain active, curious, and informed. Michael Arce emphasized that citizens must ask questions, engage locally, and show up for their communities.
  • By recovering the classical pursuit of happiness, citizens can master their passions, think for themselves, and protect the foundations of American freedom.

Listen to the Craftsmen Online Podcast everywhere you hear your favorite shows and watch us on YouTube. New episodes every Monday morning.

The Origin Wars

The Origin Wars

CRAFTSMEN ONLINE PODCAST

Unpacking the Origin Wars with Worshipful Brother Cesar Rubio

In a recent episode of the Craftsmen Online Podcast, host RW Michael Arce welcomed WB Cesar Rubio, the creator and host of the Masonic Muscle Podcast. Their conversation brought together two concepts that are deeply interconnected: physical conditioning and Masonic education. For Bro. Cesar, weightlifting and Freemasonry share a common foundation. Both demand discipline, regular maintenance, and a deliberate commitment to transform raw potential into functional strength.

The Masonic Muscle Podcast began during the pandemic in 2020 as a platform to encourage brothers to exercise both their bodies and their minds. Worshipful Brother Rubio, who has been weightlifting since he was 15 years old, recognized an immediate parallel between the gym and the lodge room. In the gym, equipment alone does not build muscle; it requires consistent personal effort. Similarly, Masonic symbols and working tools offer valuable guidance, but genuine personal growth requires individual application.

During the podcast interview, Bro. Cesar summarized this connection clearly:

"I can't do the weightlifting for you, just like I can't do the work of becoming a better man for you. These things come hand in hand. You have to put in the work."

This emphasis on personal accountability inspired Bro. Cesar to launch a major content series on his podcast titled the Origin Wars. The series examines 12 distinct theories regarding the historical origins of Freemasonry. Rather than accepting a single simplified narrative, the Origin Wars dives into historical records to analyze every major perspective surrounding the roots of the craft.

The idea for this historical exploration was planted back in 1998 when Bro. Cesar read Secret Societies and Subversive Movements by Nesta Webster. That book cited the 1877 Royal Masonic Cyclopedia, compiled by Kenneth Mackenzie, a noted Masonic scholar from Scotland. Mackenzie documented a comprehensive list of origin theories, ranging from the Rosicrucians and Knights Templar to the Roman Collegia and the transition from operative stonemasons to speculative Masons.

Many members are familiar with only one or two popularized origin stories, often focusing exclusively on medieval building guilds or Crusader legends. Worshipful Brother Rubio believes that examining the broader historical record provides brothers with a more complete understanding of their fraternal identity.

"Studying the origins of Freemasonry is one of the only ways we're gonna understand what we're even involved in, because in the back of our heads, we all wanna know that. Where is this coming from?" Bro. Cesar noted.

He describes these historical perspectives as an ongoing battle of concepts where competing ideas clash across centuries. By treating history as an active arena of thought, brothers are encouraged to examine primary sources and scholarly texts rather than relying on common assumptions or generic lodge website summaries.

"These theories are competing and these ideas are competing with one another on this battlefield that has been there for a long time. Nobody pointed it out to us," he emphasized.

Throughout the Origin Wars series, Worshipful Brother Rubio presents each theory with balance and clarity. Whether discussing the burial societies and working tools of the ancient Roman Collegia or analyzing the shift from practical operative masonry to philosophical speculative masonry, he lays out facts, context, and historical uncertainties without imposing a rigid conclusion. This balanced approach respects the intellect of the listener and aligns with classical Masonic education by encouraging independent thought and critical thinking.

Beyond historical research, the conversation returned to the essential relationship between physical health and mental focus. Just as intellectual development requires dedicated study, physical wellbeing demands daily action. Bro. Cesar shared a straightforward, practical workout routine designed for busy brothers looking to balance physical activity with daily reflection.

"Get out there and do 30 minutes. You can do push ups, free handed squats, and crunches, and then walk for 20 minutes," he suggested.

This podcast episode highlights a vital initiative within modern Freemasonry to revitalize education, research, and individual growth. By pairing physical conditioning with historical investigation, Worshipful Brother Cesar Rubio offers brothers a practical framework to strengthen both body and mind.

The Craftsmen Online Podcast is the only Masonic podcast endorsed by the Grand Lodge of New York. Hosted by RW Michael Arce. New episodes available every Monday morning!

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Freemasonry in the Civil War

Freemasonry in the Civil War

MASONIC HISTORY

From War to Brotherhood

The Civil War Generation That Founded Glen Cove Lodge No. 580

On January 21, 1865, while the Civil War still raged and fewer than three months before General Robert E. Lee surrendered at Appomattox Court House, nine Master Masons gathered in Glen Cove to petition the Grand Master of New York for permission to establish a new Masonic lodge.

The timing was remarkable. As the nation endured its final months of war, these men looked beyond the conflict and toward the future of their community. They believed Glen Cove had grown enough to support a lodge of its own—a place where the principles of Freemasonry could flourish long after the war had ended.

The petitioners were not strangers. They were neighbors who lived and worked in the same village. They operated businesses, worshipped in the same churches, and served their community in different ways. Among them was Joseph S. Armstrong, a merchant who had served in the 15th Regiment of the New York State National Guard. John W. Campbell, a merchant tailor and member of Jephtha Lodge No. 494, joined the effort as one of the original petitioners and would later serve as Glen Cove Lodge's first Junior Warden. Although Campbell himself was not the cavalryman often associated with the family, military service would soon become part of the lodge's story through the next generation.

The Grand Master granted the Dispensation on February 27, 1865, and Glen Cove Lodge began meeting on March 16. During its first months, the lodge not only conducted business but also began making Masons.

One of those candidates was John Weston Campbell, Jr., the son of founder John W. Campbell. A veteran of Company M, 2nd New York Cavalry (Harris Light Cavalry), Campbell Jr. received all three of his Masonic degrees while Glen Cove Lodge was still Under Dispensation. Initiated on April 20, 1865, passed on May 4, and raised on June 22, he represented the first generation of men brought into the Craft by the new lodge. When Glen Cove Lodge received its Charter in 1866, Campbell Jr. served as its first Tiler, standing guard outside the door while his father occupied a station within.

Campbell Jr. was not the only Civil War veteran to join the young lodge. John P. Mackey, another veteran of Company M, 2nd New York Cavalry, also received his Masonic degrees while the lodge was Under Dispensation. Just one year later, he was elected the lodge's first Senior Warden under Charter. Together, Campbell Jr. and Mackey demonstrated how the new lodge welcomed men returning from military service and immediately entrusted them with positions of responsibility.

As membership grew, the brethren petitioned for a Charter on May 15, 1865, adding James Gibbons and Wright Duryea to the list of petitioners. The Charter was granted on June 11, 1866, and one week later Glen Cove Lodge No. 580 held its first communication under Charter with Joseph S. Armstrong as Master, John P. Mackey as Senior Warden, and John W. Campbell as Junior Warden.

Research into these founders and early members reveals that their connections extended far beyond the lodge room. They were merchants, manufacturers, craftsmen, veterans, and civic leaders whose lives became intertwined with the history of Glen Cove itself. Their shared experiences during the Civil War era were followed by a shared commitment to building something lasting for their hometown.

Today, that bond is still visible. At St. Paul's Episcopal Church Cemetery, John W. Campbell, James E. Benham, Edgar E. Duryea, Wright Duryea, and John P. Mackey rest only a short distance from one another. Their monuments serve as quiet reminders that the history of Glen Cove Lodge is more than a record of petitions and charters—it is the story of neighbors who lived through a defining moment in American history, returned home, and built a lodge that continues to serve its community more than 160 years later.

Written by Bro. Rob Nobile, Glen Cove Lodge No. 580, Oyster Bay, New York

Bro. Rob is the Junior Master of Ceremonies and Lodge Historian. He has a particular interest in preserving and researching the history of the Lodge and its members.

Masonicare at Ashlar Village

Masonicare at Ashlar Village

BROTHERHOOD

A Traveling Man at Masonicare

Wine, Fellowship, and History

Hello again my Brothers and friends!

Traveling man RW Anthony Prizzia here again after a long time. I recently changed jobs in the wine industry and have been busy with work travel for the past few years. But as I always say, if there are Freemasons in the same area, we come together like Cheerios in milk.

Earlier this year, organizers asked me to help pour Riunite wine for a fundraiser at Masonicare in Connecticut. I already intended to support this event, but this request made my attendance mandatory.

Masonicare is Connecticut's largest not-for-profit provider of integrated senior healthcare and retirement living. Today, Masonicare serves nearly five thousand residents and patients daily across the state. I was impressed to learn how the Principal Tenets of Freemasonry influence Masonicare's core values of Integrity, Innovation, Compassion, Accountability, Respect, and Excellence.

I quickly realized how special this care facility is. The building, grounds, and staff require a personal visit to fully appreciate. The food tasted amazing, the location was spotless, and every resident I met was happy and well taken care of.

The event theme mimicked an airport taking guests to faraway lands. Organizers set up a security checkpoint, pilots, flight attendants, and even a person handing out passports to track each destination. I poured Riunite Lambrusco, Raspberry, and Blackberry wine to pair with freshly made pizza. Feeling at home in the mock destination of Italy, I set up my station. My mission for the rest of the night was to meet as many Brothers as possible while providing wine education.

The history of the facility and the Masonic brothers who built it make the location truly unique. The Masonicare facility spans 88 acres and opened originally as an orphanage in 1895. The story began when Connecticut Masons collected just over $1,000 to help victims of the Great Chicago Fire of 1871 with rebuilding efforts. In an unusual turn of events, the City of Chicago returned the surplus funds to the Connecticut Masons. Luke Lockwood, an attorney and philanthropist, served as Grand Master of Connecticut Masons from 1872 to 1873. His vision used this returned gift to establish a home for Brothers, their wives, and their widows. In the 1960s, this healthcare provider became one of the first in the nation to accept Medicare.

At present, the Masonicare facility remains open to anyone who can benefit from its services. It operates as a not-for-profit organization that promotes independence, longevity, and purpose for its residents. The daily staff strives to encourage residents to remain ageless, filled with hope, and eager to embrace every day.

By the end of the event, I met dozens of Brothers and made new friends. The experience delivered far more than I expected when I agreed to work a 12-hour day in Connecticut.

This is why I love this fraternity. No matter the activity, no matter the location, I find Brothers who support my efforts and embrace me as family. That is the true secret of Freemasonry: you are only alone if you choose to be. You have family and lifelong friends around every corner.

Until next time, my Brothers, travel often, eat well, and raise a glass to celebrate life.

RW Anthony Prizzia
Past Master of Adonai Lodge #718, Highland, New York
Bro. Prizzia is also a proud member of:
Cyprus Shrine, Oriental Shrine, and Ulster County Shrine Club
Valley of Albany A.A.S.R
Poughkeepsie Chapter 172
Poughkeepsie Commandery 43
Royal Order of Scotland