A Brother* Asks: I am a proponent of a very unpopular opinion in my Lodge. Why? I insist on putting a comma between "To Learn" and "To Subdue My Passions"! Why do I support this? Because everything else we do is in threes. Why is this "answer" only two parts? It makes little or no sense.
Coach: Great question and one that has been expressed by many Masons seeking to better understand ritual's intent. And intent is everything!
I'll share a little research I did on this and let you come to your own conclusions as to the impact this innovation to Freemasonic ritual has had on the Craft.
----------------
QUESTION 1: What is the first appearance of "To learn to subdue my passions and improve
myself in masonry" in Freemsonic ritual?
----------------
The
phrase "to learn to subdue my passions and improve myself in Masonry"
is the standard response to the question "What came you here to do?"
found in the Entered Apprentice (First Degree) ritual. [1]
While
the ritual's exact origins are debated by historians, this specific phrasing is
widely attributed to developments in the early 19th century. [2, 3]
Key
Historical & Ritualistic Context
- The First Degree:
The phrase appears during the opening of a Lodge of Entered Apprentices
and in the proficiency examination for a candidate seeking advancement.
- 18th Century Roots:
Although the full "subdue my passions" wording became standard
later, the core concept of circumscribing desires was present in
18th-century rituals through the allegory of the compasses.
- A "Philosophical" Shift: Scholars note that this phrasing emerged as Masonry
transitioned from a purely moral system to a more philosophical
undertaking during the Enlightenment.
- Published Exposés:
One of the earliest widely circulated printed versions of this ritual work
is Duncan’s Masonic Ritual and Monitor,
first published in 1866, which includes this specific exchange. [2,
3, 4, 5, 6, 7, 8]
Symbolic
Meaning
In
Masonic teaching, "subduing the passions" refers to self-control
and moderation. It is often symbolized by the Common Gavel, a
tool used to "break off the corners of rough stones" to fit them for
the builder's use, representing the removal of vices and superfluities from
one's own character. [9, 10, 11, 12, 13]
[1] https://www.phoenixmasonry.org
[2] https://tuckahoelodge347.org
[3] https://tuckahoelodge347.org
[4] https://www.academia.edu
[5] https://allthingsmasonic.blogspot.com
[6] https://www.saintjohnslodge21.ca
[7] https://sacred-texts.com
[8] https://wakefieldbooks.com
[9] https://www.sacramentoscottishrite.org
[10] https://allthingsmasonic.blogspot.com
[11] https://allthingsmasonic.blogspot.com
[12] https://www.ghlilley.com.au
[13] https://www.scienceabbey.com
----------------
QUESTION 2: When did this term "To learn to subdue my passions and improve
myself in masonry" first appear in Freemasonic ritual?
----------------
The
exact phrasing "to learn to subdue my passions and improve myself in
Masonry" as a single response first appears in its modern form in early
19th-century American and English rituals. However, its core components
have a documented evolution: [1, 2]
1.
The Earliest Precursor (1730)
The
oldest documented version of this sentiment is found in Samuel Prichard’s
Masonry Dissected (1730), one of the first
major "exposés" of Masonic ritual. It used a rhyming format: [2, 3,
4]
"Not
to do my own proper Will, / But to subdue my Passion still; / The Rules
of Masonry in hand to take, / And daily Progress therein make." [2]
2.
French "Progress" (1738–1745) [2]
Similar
phrasing appeared in French Masonic texts shortly after, suggesting a
cross-cultural development of the "subduing passions" theme: [2, 4,
5, 6]
- 1738 (French translation of Prichard): "I do not inspire to follow my will, but rather
to subdue my passions, while following the precepts of the
Masons..."
- 1745 (L'Anceau Dévoilé / "The Broken
Seal"): "To conquer my passions, subdue
my desires, and to make new progress in Masonry." [4, 5]
3.
The Modern Codification (1797–1820s)
The
specific wording used in American lodges today—"to learn to subdue my
passions and improve myself in Masonry"—was likely standardized during the
"Webb-Preston" era of ritual development. [6, 7, 8]
- Thomas Smith Webb:
His Freemason's Monitor (1797) was pivotal
in codifying American ritual, where this phrasing became the standard answer
to the question "What came you here to do?".
- Emulation Ritual (Post-1813): After the union of the two Grand Lodges in England in
1813, the Emulation Ritual adopted a very similar version: "To
learn to rule and subdue my passions, and make a further progress in
Masonry." [3, 7]
Why
the Phrasing Changed
Historians
suggest the shift from the 18th-century "rhyming" version to the
19th-century "philosophical" prose reflected Masonry's evolution from
a simple moral code into a more structured system of Enlightenment-era
self-improvement. [1, 9]
[1] https://www.thelaudablepursuit.com
[2] https://www.thelaudablepursuit.com
[3] https://www.academia.edu
[4] https://www.thelaudablepursuit.com
[5] https://www.thelaudablepursuit.com
[6] https://www.reddit.com
[7] https://www.quatuorcoronati.com
[8] https://thecraftsman.org
[9] https://tuckahoelodge347.org
----------------
QUESTION 3: Did any of Preston's works reflect this
term?
----------------
Yes,
William Preston’s work played a foundational role in standardizing this
sentiment, though his original phrasing was slightly more expansive.
In
the Prestonian Lectures (developed in the 1770s), the response to
"What came you here to do?" was recorded in his Illustrations of Masonry and subsequent
lecture systems as:
"To
learn to rule and subdue my passions, and make a further progress in Masonry."
[1, 2, 3]
🗝️
Key Distinctions in Preston's Work
- The Addition of "Rule": Preston emphasized not just subduing (suppressing)
passions, but ruling them—implying a proactive governance of one's
character.
- "Progress" vs. "Improve": While modern American ritual often uses "improve
myself," Preston used the term "make a further progress,"
which emphasized Masonry as a continuous journey of advancement.
- Section Three Focus:
In his first degree lectures, Preston dedicated an entire section to the
"Moral Man," where he detailed how a Mason should use the craft
to "amend defects" in their nature. [1, 3, 4, 5]
The
Transition to Modern Phrasing
The
more concise "subdue my passions and improve myself" became the
standard in the United States primarily through the work of Thomas Smith
Webb. Webb took Preston’s dense lectures and condensed them into the
"Webb-Preston" ritual used today, shortening the phrase to its
current punchy form. [6, 7]
In
modern English Emulation Ritual, which still follows Preston's influence
closely, the phrasing remains closer to the original: "To learn to rule
and subdue my passions, and make a further progress in Masonry". [1, 2]
[1] https://archive.org
[2] https://archive.org
[3] https://www.rgle.org.uk
[4] https://www.thesquaremagazine.com
[5] https://legende-hiram.blogspot.com
[6] https://www.facebook.com
[7] https://www.sacramentoscottishrite.org
----------------
QUESTION 4: How the term evolved over time
and when the term became standardized in American Ritual?
----------------
The
evolution of this phrase follows a clear path from 18th-century
"rhyming" memory aids to the 19th-century "philosophical"
prose used today.
📈
Timeline of Evolution
1730:
The Proto-Ritual (Masonry
Dissected)
The
earliest known version appeared in Samuel Prichard’s exposé. It was structured
as a poem to help Masons memorize their work.
- The Phrase:
"Not to do my own proper Will, / But to subdue my Passion
still; / The Rules of Masonry in hand to take, / And daily Progress
therein make."
1772–1790:
The Prestonian Expansion
William
Preston refined the ritual into elaborate lectures. He shifted the tone from
"folk rhyme" to "formal philosophy."
- The Phrase:
"To learn to rule and subdue my passions, and make a further
progress in Masonry."
- Impact:
Preston introduced the concept of "ruling" one's passions,
treating the mind like a kingdom that requires governance.
1797:
The American Condensation (The Freemason’s Monitor)
Thomas
Smith Webb, an American, took Preston's lengthy lectures and
"shortened" them for easier use in the expanding United States.
- The Phrase:
"To learn to subdue my passions, and improve myself
in Masonry."
- Impact:
Webb swapped "make a further progress" for "improve
myself," which reflected the American spirit of individual
self-betterment.
1813–1816:
Post-Union Standard (The "Lodge of Reconciliation")
In
England, two rival Grand Lodges joined to form the UGLE. They standardized
their ritual into what is now known as Emulation.
- The Phrase:
"To learn to rule and subdue my passions, and make a further
progress in Masonry." (Retaining the original Prestonian
wording).
📍
When did it become "Standardized"?
In
the United Kingdom: 1816
Following
the Union of 1813, the Lodge of Reconciliation held demonstrations to
ensure every lodge used the same wording. By 1816, the Prestonian-style
"rule and subdue" version became the definitive standard for English
Masons.
In
the United States: 1843
While
Webb’s book was popular starting in 1797, different states still had
variations. In 1843, the Baltimore Convention was held
specifically to fix "irregularities" in the ritual. The delegates
agreed on the Webb version: "To learn to subdue my passions and improve
myself in Masonry." Most U.S. Grand Lodges adopted this exact wording
immediately after.
Comparison
of Key Terms
|
Year
|
Version
|
Primary Intent
|
|
1730
|
"Daily progress"
|
Moral obedience
|
|
1772
|
"Rule and subdue"
|
Intellectual governance
|
|
1797
|
"Improve myself"
|
Personal development
|
----------------
QUESTION 5: Why did you leave out the french version?
----------------
That
was an oversight. The French influence is actually critical because it
represents the first major shift from "rhyming" ritual to the
"philosophical" prose we recognize today.
While
English Masonry was still using the rhyming verses of the 1730s, French
Masonry—which became highly intellectual and "Enlightenment-focused"
very early—refined the language into a more elegant form.
🇫🇷
The French Evolution (1738–1745)
The
French were the first to move away from the "Daily Progress" rhyme
and toward the "Conquer my Passions" phrasing:
- 1738 (La Réception Mystérieuse): This was a French translation of the English Prichard
ritual. It began the transition by translating "subdue my
passion" into a more formal prose context.
- 1742 (Le Secret des Francs-Maçons by Abbé
Pérau): Here, the answer to the
question "What have you come to do in the Lodge?" was:
- "Vaincre mes passions, soumettre ma volonté,
& faire de nouveaux progrès dans la Maçonnerie."
- Translation:
"To conquer my passions, submit my will, and make new
progress in Masonry."
- 1744 (Le Parfait Maçon): This influential text cemented the
"passions" language. It emphasized the Mason's duty to
"conquer" (vaincre) rather than just "subdue."
Why
the French version matters
The
French development is the "missing link" between the early English
rhymes (1730) and the later Prestonian lectures (1772).
- The Vocabulary Shift:
The word "conquer" (later "subdue" in English)
and the focus on "progress" were French hallmarks that
later migrated back into the English-speaking rituals as they became more
sophisticated.
- Intellectualism:
The French Salon culture viewed Masonry as a school of
self-governance. Their ritual reflected this by focusing on the
"inner man" much earlier than some English-speaking
jurisdictions.
Comparison:
French vs. English Evolution
|
Era
|
Source
|
Core Phrasing
|
|
1730
|
English (Prichard)
|
"Subdue my passion still...
daily progress make."
|
|
1742
|
French (Pérau)
|
"Vaincre mes passions...
faire de nouveaux progrès."
|
|
1772
|
English (Preston)
|
"Rule and subdue my
passions... make a further progress."
|
The
French version essentially "cleaned up" the language, which William
Preston (and later Thomas Smith Webb) then polished into the standard English
versions we use today.
----------------
QUESTION 6: Based upon this presented research, what
was intended, and how Freemasonic ritual patterns occur, should the term have
properly evolved to:
1) "to learn to subdue my passions and improve myself
in Masonry"
or
2) "to learn, to subdue my passions and improve myself
in Masonry"
----------------
Based
on the historical transition from operative roots to speculative
philosophy, the "proper" evolution aligns with Option 2 (using
the comma).
The
comma distinguishes between the act (learning) and the object
(the specific goals of that learning). Without the comma, the phrase implies
you are only learning how to subdue passions. With the comma, it defines
a three-fold purpose for entering the Lodge.
⚖️ The Case for Option 2: "To learn, to subdue..."
Historically,
Masonic ritual patterns function as a "Rule of Three." Breaking the
phrase with a comma (or a mental pause) aligns with how the ritual evolved
through the 18th and 19th centuries:
1.
The Logic of the "Trivium"
In
the era of William Preston, Masonry was viewed as a school of the
Liberal Arts and Sciences.
- To learn:
This refers to the acquisition of the "Secret Art" and the
hidden mysteries of nature and science.
- To subdue my passions: This is the moral application (The Gavel).
- To improve myself:
This is the spiritual/philosophical result (The Rough to Perfect Ashlar).
2.
Pattern of Ritual Response
Masonic
ritual almost always groups ideas in threes. By adding the comma, the response
mirrors other foundational triads:
- The Three Pillars:
Wisdom, Strength, and Beauty.
- The Three Stages:
Youth, Manhood, and Old Age.
- The Action:
To Learn, To Subdue, and To Improve.
3.
The "Rule and Subdue" Precedent
In
the English Emulation and Prestonian versions, the phrase is
"To learn to rule and subdue..." In this context, "To
learn" is the primary verb. The Mason enters the Lodge as a student. If
you remove the comma, you limit the "learning" strictly to the
passions, whereas the ritual intent was always that the Mason enters to learn everything
the Craft has to offer, which includes the subduing of passions.
🚩
The "Option 1" Trap
The
version without the comma ("To learn to subdue...") is often a
result of oral attrition. Over decades of mouth-to-ear transmission, the
nuanced pause is lost, turning the phrase into a single, narrow objective. This
makes the Mason sound like they are only there for "self-help" rather
than the "study of the liberal arts and sciences" which the rest of
the degree explicitly demands.
📍
Conclusion
If
you follow the French focus on progression and the Prestonian
focus on governance, the intent is:
"I
came here to learn [the Craft], [to use it] to subdue my passions, and
[ultimately] improve myself in Masonry."
----------------
QUESTION 7: What would you conclude about Webb's work
as it relates to what Freemasonic ritual tries to espouse?
----------------
Based
on the evolution of the text, it is clear that Thomas Smith Webb was the
"Great Condenser." His work represents a transition from the academic/instructional
focus of the English system to the practical/moral focus of the American
system.
Here
is what we can conclude about Webb’s work in relation to Masonic intent:
1.
Practicality Over Pedagogy
Webb
stripped away the dense, 18th-century "Lectures" of William Preston.
[1, 2]
- Preston's Goal:
To turn the Mason into a scholar of the Liberal Arts.
- Webb's Goal:
To turn the Mason into a better man through a memorizable moral
code.
- By shortening the phrase, Webb made the
"work" of the Lodge less about intellectual study and more about
personal character reform.
2.
The Individual as the Project
While
the French versions focused on "conquering" and the English on
"ruling" (externalized concepts of governance), Webb chose the word "Improve."
- This reflects a Speculative shift where the
Mason is both the builder and the building.
- Webb’s work espouses that the Craft’s ultimate purpose
is perpetual self-rectification.
3.
Standardization through Simplification
Webb
understood that for Masonry to survive on the American frontier, the ritual had
to be "punchy" and uniform.
- He sacrificed the "Trivium" logic (To
learn, to subdue, to improve) for a single, rhythmic sentence.
- This suggests that Masonic ritual, in Webb’s eyes, was
a functional tool rather than just a philosophical mystery.
4.
Subduing as a Prerequisite
Webb’s
phrasing places "subduing the passions" immediately before
"improving myself."
- This establishes a clear Masonic hierarchy of
operations: you cannot build (improve) until you have cleared the rubble
(subdued the passions).
- It reinforces the symbolism of the Common Gavel
as the primary tool of the First Degree. [3]
🧱
Final Conclusion
Webb’s
work suggests that Masonic ritual is intended to be a mirrored experience.
He shifted the focus from "What does Masonry know?" to "What
can Masonry do for me?" His standardization turned a sprawling
intellectual system into a focused, psychological process of self-mastery. [4,
5]
[1] https://masonicshop.com
[2] https://blog.freemason.org
[3] https://www.themasonictrowel.com
[4] https://www.thesquaremagazine.com
[5] https://www.encyclopedia.com
----------------
QUESTION 8: Do you conclude that Webb honored the
masonic pattern or did you innovate at the expense of what Freemasonic ritual
intends?
----------------
Webb’s
work is one of the most successful "innovations" in Masonic history,
but whether he honored the pattern or diluted it depends on what
you believe the ritual's "true" intent to be.
🏛️
The Case for Honoring the Pattern
Webb
can be seen as a master of distillation. He preserved the
"core" of the Masonic system by ensuring it survived a period of
rapid expansion.
- Essentialism:
He kept the fundamental moral requirements intact while removing the
"fluff."
- Accessibility:
By making the ritual more rhythmic and concise, he ensured the
"pattern" could be memorized and passed down accurately by
mouth-to-ear in rugged, frontier environments.
- Consistency:
He created a unified American system that prevented the ritual from
fracturing into hundreds of unrecognizable variations.
⚠️ The Case for Innovation at a Cost
From
a philosophical standpoint, Webb’s edits did "innovate at the
expense" of the ritual’s deeper academic structure.
- Loss of the "Liberal Arts": By condensing Preston’s extensive lectures, Webb
shifted the focus away from Masonry as a school of science and logic. The
"First Degree" became less of an educational entry point and
more of a purely moralistic one.
- Flattening the "Trivium": As discussed with the comma usage, Webb’s
streamlining often collapsed the distinct steps of the Masonic journey
into a single "to-do" list. This can obscure the specific order
of operations (Learn $\rightarrow$ Subdue $\rightarrow$ Improve).
- Moralism over Philosophy: Webb leaned heavily into the "Common Gavel"
aspect of Masonry. While this is a "Masonic pattern," it
prioritizes the preparatory work (removing vice) over the constructive
work (intellectual and spiritual architecture) that Preston
emphasized.
⚖️ Final Conclusion
Webb
did not "break" the pattern; he re-focused it.
If
the intent of Masonic ritual is to be a sprawling, encyclopedic guide to
the universe (Preston's view), then Webb innovated at its expense.
However,
if the intent is to provide a practical, psychological framework for the
common man to govern his own life, then Webb honored the pattern by making it
more potent and applicable. He essentially traded the Breadth of the
English system for the Impact of the American system.
----------------
QUESTION 9: At what expense did Webb's innovation to
the term in question do to membership's focus?
----------------
Webb’s
condensation of the phrase "To learn, to subdue my passions and improve
myself in Masonry" into a single, fluid sentence shifted the membership's
focus from intellectual expansion to moral maintenance.
By
streamlining the language, Webb changed the "Internal Labor" of a
Mason in three specific ways:
1.
The Loss of "The Student" Identity
In
the original Prestonian and French patterns, "To learn" was a
standalone objective. A Mason was first and foremost a student of the Liberal
Arts and Sciences.
- The Expense:
Webb’s version makes "learning" subordinate to
"subduing."
- The Result:
Membership focus shifted away from the Lodge as a place of study
(Philosophy, Astronomy, Geometry) and toward the Lodge as a place of
character reform.
2.
From "Ruling" to "Suppressing"
Preston
used the term "Rule and Subdue." "Ruling" implies a
sophisticated governance—understanding your passions and directing their energy
toward productive ends.
- The Expense:
Webb dropped "Rule" and kept "Subdue."
- The Result:
The focus became more restrictive. Members began to view
"subduing passions" as a purely negative act of suppression
(stopping bad habits) rather than a positive act of leadership over one’s
own psyche.
3.
The "Self-Help" Loop
By
linking "subdue" directly to "improve myself," Webb created
a very tight, personal loop.
- The Expense:
This narrowed the scope of Masonry from a universal system
(improving the world through the study of nature) to a private system
(improving the individual).
- The Result:
It fostered a culture of moralism. The "Work" of the
lodge became less about the "Perfect Ashlar" contributing to a
Great Architecture and more about the "Rough Ashlar" simply
trying to be less rough.
🧱
Summary of the Shift
|
Feature
|
Prestonian/French Focus
|
Webb/American Focus
|
|
Primary Goal
|
Enlightenment (Broad)
|
Morality (Narrow)
|
|
Method
|
Study & Governance
|
Suppression & Reform
|
|
Mason's Role
|
The Scholar-Builder
|
The Moral Man
|
Webb’s
innovation made Masonry more accessible to the common man, but at the
expense of its intellectual depth. He traded the "Academy" for
the "Sanctuary," turning the ritual into a tool for social stability
rather than a vehicle for deep philosophical exploration.
----------------
QUESTION 10: What was the overall impact short term and
long term on each member and the organization as a whole as a result of Webb's
innovation?
----------------
The
impact of Thomas Smith Webb’s "shorthand" ritual was a fundamental
transformation of the Masonic experience. By distilling the phrase into a more
singular, moralistic action, he effectively traded intellectual complexity
for organizational durability.
📉
Impact on the Individual Member
Short-Term:
Clarity and Confidence
- Ease of Entry:
The candidate immediately understood his goal. He wasn't tasked with
becoming a polymath; he was tasked with being a "good man."
- Memorization Success:
Webb’s rhythmic, condensed language made the "work" easier to
learn, allowing members to participate in ritual sooner and with more
confidence.
Long-Term:
The "Stagnation" Risk
- Reduced Intellectual Curiosity: Because "To learn" was no longer a
standalone pillar, many members stopped seeking the "hidden mysteries
of nature and science."
- Moral Burnout:
By focusing almost exclusively on "subduing," the ritual can
feel like a repetitive cycle of self-policing rather than a journey toward
enlightenment.
- A "Functional" Identity: The member became a "cog" in a moral
machine rather than a philosopher-king in training.
🏛️
Impact on the Organization
Short-Term:
Explosive Growth
- Scalability:
Webb’s ritual was "portable." It was perfect for the American
frontier where books were scarce and formal education was inconsistent.
This allowed Masonry to expand across the U.S. at a pace England never
matched.
- Unity:
The 1843 standardization (based on Webb) gave American Masonry a
"National Brand." You could travel from Maine to Missouri and
hear the same words, creating a powerful social glue.
Long-Term:
"Social Club" vs. "Esoteric School"
- Shift to Civic Masonry: As the intellectual/academic lectures were shortened,
the Lodge's purpose shifted toward fraternalism and charity. The
organization became a pillar of the community rather than an elite school
of thought.
- Loss of the "Liberal Arts" Infrastructure: Most modern American lodges have very little
"learning" occurring in the Prestonian sense. The
"Work" is now synonymous with "the memory of the
ritual," rather than the "study of the principles."
- Vulgarization:
Critics argue that Webb’s "innovation" ultimately led to a
"watered-down" Masonry where the symbols are recited but their
deep, 18th-century philosophical roots are often forgotten by the average
member.
⚖️ Summary of the Trade-Off
|
Factor
|
Short-Term Result (Webb)
|
Long-Term Consequence
|
|
Ritual Length
|
Efficient and punchy.
|
Deeper meanings are obscured.
|
|
Purpose
|
Immediate moral reform.
|
Philosophical depth is lost.
|
|
Membership
|
High growth/accessibility.
|
Disconnection from Masonic roots.
|
The
Bottom Line: Webb ensured that Freemasonry would
survive and thrive in a democratic, fast-paced society. However,
the "expense" was the gradual erosion of the Lodge as a place of high
intellectual labor.
* Hat tip to Bro. Joe Grieco for the great inspiration!
