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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What Is a Masonic Pursuivant

What Is a Masonic Pursuivant

MASONIC RITUAL

What Is a Masonic Pursuivant?

History, Heraldry, and Ritual Roles

To fully understand the evolution of our Masonic traditions, Brethren must frequently look to the rich tapestry of medieval chivalry. Within the ancient system of heraldry, Officers of Arms have traditionally been divided into three distinct ranks: Kings of Arms, Heralds of Arms, and Pursuivants of Arms.

Chivalric Foundations and the Junior Officer of Arms

A Pursuivant – or more accurately, a Pursuivant of Arms – serves as a junior officer of arms. Historically, these individuals functioned as apprentices, assistants, or messengers to higher-ranking heralds. They developed highly specialized skills in managing family records, validating coats of arms, conducting genealogical research, and administering complex state ceremonies.

In the early medieval era, the primary function of heralds was the proclamation and organization of tournaments. They marshaled the field, introduced the contestants, and kept an accurate tally of the score. Because medieval knights were identified by the hereditary coats of arms displayed on their shields and helmets, heralds naturally acquired an expert knowledge of these symbols, eventually becoming responsible for recording and controlling their official use. Over successive centuries, while the necessity of armor on the battlefield declined, the social, civilian, and antiquarian importance of heraldry grew exponentially.

Photo: The Endure Pursuivant is a recognized Private officer of arms appointed by the Chief of Clan Lindsay, the Earl of Crawford and Balcarres. Created in the 15th century, it is one of a handful of such private heraldic offices permitted in Scotland.

The Evolution of Authority and Private Appointments

As heraldic practices formalized, permanently appointed officers became known as officers in ordinary, while temporary or occasional positions were designated as extraordinary. In 1484, King Richard III granted a charter of incorporation to the Royal Heralds, establishing a collective corporation. Though dynasties shifted, Queen Mary and Philip of Spain granted a subsequent charter in 1555 that established the modern College of Arms in London.

Today, most Pursuivants remain attached to official authorities such as the College of Arms or the Court of the Lord Lyon in Edinburgh. However, the ancient custom of appointing private Pursuivants within noble households or Scottish clans persists to this day to manage familial lineage and heraldic honors outside of direct government control.

The Pursuivant in Masonic Jurisdictions

It is from this legacy of ceremonial guardianship, structured ritual, and formal introduction that certain Masonic bodies adopted the office of the Grand Pursuivant. Within a Masonic Grand Lodge, it is the Grand Pursuivant's duty to formally announce all applicants for admission by their correct names and Masonic titles. Additionally, this officer is often charged with taking custody of the jewels and regalia of the Grand Lodge, attending all formal communication sessions, and executing subsequent duties requested by the Grand Master.

While the office is primarily recognized at the Grand Lodge level, a notable exception exists within the local Lodge structure of the Grand Lodge of Pennsylvania. In this jurisdiction, the local Pursuivant is explicitly tasked with guarding the door of the lodge, as well as announcing and escorting applicants for admission. In most other global jurisdictions, these specific obligations are divided among the Inner Guard, Junior Deacon, or Senior Deacon. By studying the Pursuivant, we see how speculative Masonry preserves the roles of chivalric history, ensuring our doors remain guarded and our ceremonies are conducted with perfect order.

Photo: The Grand Pursuivant of the Grand Lodge of Pennsylvania, Brother D. Todd Ballenger (Lodge No. 231, District 55), appointed 2026.

Written by: WB Wes Latchford

Division Provost, Division XI/Tidewater Region
District Educational Officer, 56th Masonic District
Grand Lodge of Virginia

Tompkins Memorial Chapel

Tompkins Memorial Chapel

MASONIC HISTORY

A Postcard Memory of the 1911 Tompkins Chapel Dedication

It was a momentous occasion, an event drawing brethren from all four corners of the Empire State. “Three special trains brought Masons from New York and Albany… to participate, with about three thousand other members of the Craft,” reported the New York Tribune.

On Sunday, June 25, 1911, with temperatures hovering in the mid-70s, brotherhood was on full display as the Daniel D. Tompkins Memorial Chapel was formally dedicated on the Masonic Home campus in Utica, New York. More than seventy Grand Lodge officers were in attendance, including Most Worshipful Robert J. Kenworthy, Grand Master of Masons in the State of New York, who delivered a stirring address honoring the life and legacy of Daniel D. Tompkins.

Tompkins (1774–1825) served as Governor of New York and later as Vice President of the United States under James Monroe, but he also holds an important place in American Masonic history. A devoted Freemason, Tompkins was elected Grand Master of Masons in New York in 1811, guiding the Craft during a formative period marked by war, civic expansion, and growing public influence. He strongly encouraged Masonic charity and education, helping reinforce the fraternity’s role in early-19th-century civic life, and he presided over cornerstone laying’s and public ceremonies that symbolized the close relationship between Masonry and the young Republic.

The chapel is distinguished by its richly symbolic interior, blending traditional ecclesiastical architecture with unmistakable Masonic character. Its soaring sanctuary is illuminated by memorial stained-glass windows that combine Christian imagery with Masonic allegory, many donated by New York lodges in tribute to Daniel D. Tompkins. Inside, finely crafted woodwork, carved stone details, and a historic pipe organ create both visual warmth and acoustic depth, while decorative fixtures, most notably a zodiac-themed ceiling light honoring contributing lodges, underscore the chapel’s unique role as both sacred space and fraternal monument.
This (below) lovely 1911 Real Photo Postcard (RPPC) documents the occasion from the perspective of either a spectator or participant, offering a rare firsthand visual record of the event. Visible at the far left is the Daniel D. Tompkins Memorial Chapel, and centered prominently beyond it stands the Masonic Home at Utica. Even more compelling is the handwritten note on the reverse, which preserves a contemporary account of the day’s experience, adding a personal voice to the image and transforming this postcard from a simple keepsake into a small but vivid historical artifact.

 

June 25, 1911

Dear Mamey,

Your welcome card received. Glad to hear from you. Here is where Arthur [Alden VJ?] spent 5 hrs yesterday. The Temple at this place was dedicated. A large crowd attended 12 from our town. There are 200 children in the home without either parent living.

I can’t tell you all or half the good & splendor of this place. There are a lot of old men & women homeless live there. Come if you can let us know when one of us will meet you at [lyons?]

 

Before the day’s festivities concluded, Grand Master Robert Judson Kenworthy spoke briefly on the theme of Faith, Hope, and Charity, then offered his closing proclamation:

"And now, by virtue of the authority vested in me as Grand Master of the State of New York, I proclaim this chapel, erected to the memory of Daniel D. Tompkins, citizen, patriot, and Mason—open to the use of men and to the honor of the Masonic Orders in the State of New York. We will unite in singing our anthem, My Country, 'Tis of Thee."

By: VW Kyle A. Williams

Assistant Grand Lecture, Grand Lodge of New York (2026-2028).
Bro. Williams, a collector of New York Masonic history, is Past Master of Wallkill Lodge 627 in Walden, New York, where he also serves as Historian.

Samuel Lloyd Kinsey