Why Joppa? Why Adoniram?

English Mark Ritual

Some years ago I was in correspondence with a Mason in Manitoba, Canada, and
we swapped Royal Arch and Mark Rituals. George Helmer was a well-respected
Freemason in Edmonton, Canada and wrote a number of treatises and books on
Freemasonry. From the information he supplied, I presented a paper to the
Caesarean Lodge of MMM No 74 in February 2010, at which many of you were
present. Subsequently I was asked to comment on why the Mark rituals are so
different between the Irish and Scottish (and their daughter) Grand Lodges, and the
English Mark Grand Lodge.
The Mark degree had been worked long before the Union of the two English Grand
Lodges, both in Craft lodges under the Antients and under other workings as part of
the Royal Arch. In Jersey there is proof that the Mark degree was being worked
under two Irish Craft Lodges present in the island the Justice and Leinster Lodges.
When Jersey Brethren were prevented from working the Mark degree in 1813, many
joined these two Lodges to work the Mark degree, and later joined the Caesarean
Mark Lodge when formed in 1865.
In 1851 six Brethren living in London who had taken the Mark Degree in Bon Accord
Chapter, Aberdeen, applied to that Chapter for a commission to work in London.
This was granted and the Bon Accord Lodge was created. The Chapter was
afterwards punished by the Grand Chapter of Scotland for ignoring its authority, who
then started to issue Warrants for Lodges to work the ceremony in England.
The Bon Accord Lodge made rapid progress which led to the formation of other
Mark Lodges. In fact, the Mark regalia was designed by the Bon Accord Lodge.
Interest in the Degree was so keen that an attempt was made in 1855 to obtain the
recognition of United Grand Lodge of England.
Thus in 1856 a proposal was brought before United Grand Lodge that the Mark
degree should be included within the Craft ceremonies and it was minuted that this
should be done. However at the next Quarterly Communication of United Grand
Lodge, that part of the minutes were not confirmed. It transpires that this was not
because the Craft did not want the Mark but rather that the proponents of the Mark
did not want it to become a simple appendage to the Second Degree. Most authors
now agree that the covert dealings that went on behind the scenes were engineered
to ensure that the Mark would emerge in control of its own destiny. The fact that the
Grand Lodge of Mark Master Masons was formed on 23rd June 1856, only 19 days
after the rejection of the minute relating to the Mark at the June Quarterly
Communication of the Craft Grand Lodge, is strong evidence for this. Thus we have,
under the English Constitution a completely separate jurisdiction for the Mark
degree.
It seems to me that the new Mark Grand Lodge had to review the entire Mark ritual.
The other Grand Lodges worked the Mark degree within Royal Arch Chapters, so
there was no installation ritual for a Mark Lodge. Perhaps also because of the
differences with the United Grand Lodge, the Mark Grand Lodge felt that they
should move away from the use of Fellowcraft symbolism in the ritual, and sought to

create their own ritual. Happily by 1860 a Concordat establishing a common

ceremonial, was entered into by the English Grand Mark Lodge and the Grand
Chapter of Scotland and slowly the Mark Degree grew in popularity to make it,
together with the Royal Arch, one of the most successful supported Degrees in
Freemasonry.
The fundamental difference in the Mark degree of advancement is that under
English Mark, the candidate is a skilful craftsman who decides that a stone of a
particular design is required to complete the work, whilst in some other Grand
Lodges, the craftsman finds the stone and passes it off as his own.
The Mark degree adds to the Solomonic legend, and to some Masons, whilst
carrying a serious moral lesson, it is perhaps less serious in content that some other
Masonic ceremonies. Notwithstanding that view, there are several important lessons
taught in the ceremony.
In the Craft degrees, we open the Lodge in the name of the GAOTH, GGOTU, and
the MH. In the Royal Arch Chapter we open in the name of the T&LGMH. In the
Royal and Select Masters, we open in the name of God &KS and reference is made
to the SMU. Royal Ark Mariners in the name of the SCU. Allied refers to the Great
Disposer of All. Other Grand Lodges and Chapters open the Mark Lodge in the
name of the GGOTU (American working) or the GOOTU (Scottish working) or Most
High God the Great Architect of the Universe (Irish working).
The Christian orders are commonly opened in the name of Jesus Christ, or one of
His other names and styles. In the Rose Croix and KTP it is the Great Emmanuel
(God with Us). KT specifically, Christ our Prophet, Christ our Priest and Christ our
King. All Orders which are not tied to one form of religious belief usually refer to the
name of the G-d Substitute, or the name of the Deity used in their prayers. As there
are probably about 72 names for the Deity there is still a way to go!
English Freemasonry hangs on the single principle concerning the belief in a
Supreme Being and therefore it is essential that meetings are dedicated to that
personage by whatever title he is referred to in that Order.
But in English Mark Masonry, with the exception of a few very ancient Mark Lodges,
who open the Lodge in the name of the Great Overseer of the Universe, we open
the Lodge in the name of Adoniram, although the obligation is taken in the name of
the Great Overseer. The VSL is opened at 2 Chronicles chap 2 which relates to the
building of the Temple. But this chapter of Chronicles does not mention Adoniram.
Nowhere in the Mark ceremony is Adoniram mentioned, not even in the lecture on
the Mark degree, or in the lecture on the tracing board.
Who was Adoniram? He is mentioned in the Craft Installation inner working, but this
was a completely new ritual written in 1827 by the Lodge of Reconciliation, who
having completed the Craft degrees four years previously, had turned their attention
to the installation ritual. What we know of the compiler, or more likely compilers, of
the 1827 Ceremony of Installation, is that they were, in the words of Dundas, the
Deputy Grand Master, a Special Committee, and they alone were responsible for

the momentous changes. This Special Committee had drawn up, revised, arranged
or rearranged the Installation Ceremony, on the authority of the Grand Master, His
Royal Highness the Duke of Sussex. The Duke, having approved the Ceremonial
changes, issued a Warrant, dated 6 February 1827, authorising ten trusty and wellbeloved Brothers' (including the Grand Secretary, the Grand Registrar, and the
Masters of seven senior Lodges) to promulgate them. There is however no clear
information as to the origins of this new ritual.
The Mark Installation inner working also mentions Adoniram, but this was written in
1856 or thereabouts, and could have been acquired from the Craft ritual.
The Royal Master degree of the Order of Royal and Select Masters has Adoniram
as a central character, where he is an artisan skilled in metal work. This order came
to the UK in around 1870 and had previously been worked in the United States. It
has been further suggested that in the Select Master degree, the Captain of the
Guard represents Adoniram.
So who was Adoniram? Why is there no piece of Holy writ relating to this person,
one so important that the Lodge is opened in his name? Possibly because there is
little mentioned about him in the Old Testament, or, as far as I can find out, any
other analogous scripture, or commentary, such as "Antiquities of the Jews", by
Flavius Josephus.
I will elaborate:
When Hiram king of Tyre heard that Solomon had been anointed king to succeed
his father David, he sent his envoys to Solomon, because he had always been on
friendly terms with David. Solomon revealed I intend, therefore, to build a temple for
the Name of the Lord my God, as the Lord told my father David, when he said, 'Your
son whom I will put on the throne in your place will build the temple for my Name.'
So give orders that cedars of Lebanon be cut for me. My men will work with yours,
and I will pay you for your men whatever wages you set. You know that we have no
one so skilled in felling timber as the Sidonians.
King Solomon conscripted labourers from all Israel - thirty thousand men. He sent
them off to Lebanon in shifts of ten thousand a month, so that they spent one month
in Lebanon and two months at home. Adoniram was the head of the department of
forced labour for the government. His father Ahishar was in charge of the household
(chamberlain of the palace) (1 Kings 4/6)
Adoniram means "my lord is exalted" in Hebrew. As well as being an official of
Solomon, it appears that near to the close of the reign of David, and at the opening
of the reign of Rehoboam, the same office was held by Adoram (2 Samuel 20:24;
1 Kings 12:18). The name Adoram seems to be a contraction of Adoniram, and
doubtless the same person held the office in all three reigns.
Peoples conquered by Israel, except the Canaanites, were spared, subject to the
obligation to supply forced labour on public works (Deuteronomy 20:11). This law
was later extended to the Canaanites (Joshua 16:10; 17:13; Judges 1:28); David, in

his preparations for the Temple, organised and handed over to Solomon this body of
forced labour (1 Chronicles 22:2,15, etc.). Under Solomon this service was
elaborately maintained (1 Kings 5:13, also 9:15 also 2 Chronicles 8:7), not for the
Temple alone, but for all of Solomon's numerous building enterprises.
In theory, men of Israelite blood were free from this burden, but practically they
found it a burden and a grievance. At the accession of Rehoboam they protested
against it (1 Kings 12; 2, Chronicles 10). Nothing in the account is more indicative of
Rehoboam's utter lack of good judgment than his sending Adoniram (the veteran
superintendent of the forced labour department) to Shechem to confer with the
people. Adonirams murder by stoning, and the ignominious flight of Rehoboam,
were natural consequences.
Yet nothing of Adoniram is mentioned in our ceremony very curious!!
Now let me turn to Joppa. Where does the password come from?
The first time the Mason hears of Joppa is in the third degree tracing board - It only
remains to account for the third class, who had pursued their researches in
the direction of Joppa, and were meditating their return to Jerusalem, when
accidentally passing the mouth of a cavern they heard sounds of deep
lamentation and regret.
In the English Mark ritual (but not in others) attention is drawn to a piece of holy writ
(from Chronicles 2 verse 16).
And we will cut wood out of Lebanon, as much as thou shall need: and we will
bring it to thee in flotes by sea to Joppa; and thou shalt carry it up to
Jerusalem.
The pass-word is taken from this passage of scripture and is Joppa. In the ritual it is
said to have taken its rise either from the degree having been established there by
Hiram Abif before he went to Jerusalem or from the timber for the Temple, felled and
prepared in the forests of Lebanon, being carried on floats by sea to that place,
where Masonic tradition informs us that the shore was so steep that it was
impossible to ascend from the rafts without assistance from above, which was
rendered by persons stationed there for that purpose and with this strong grip which
is called a Lewis.
The password Joppa appears in earlier Mark rituals but without the portion of
scripture. But there seems to be no basis for the suggestion that the degree was
established in Joppa. Researching the King James Bible - Old Testament, there are
references to the materials required for the Temple, but only the last refers to Joppa.
1 Kings 5:8
And Hiram sent to Solomon, saying, I have considered the things which thou
sentest to me for: and I will do all thy desire concerning timber of cedar, and
concerning timber of fir.

1 Kings 5:9 My servants shall bring them down from Lebanon unto the sea:
and I will convey them by sea in floats unto the place that thou shalt appoint
me, and will cause them to be discharged there, and thou shalt receive them:
and thou shalt accomplish my desire, in giving food for my household.
Ezra 3.7 They gave money also unto the masons, and to the carpenters; and
meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring
cedar trees from Lebanon to the sea of Joppa, according to the grant that they
had of Cyrus king of Persia.
JOPPA, or Jaffa (from the Arabic Yafa), one of the most ancient sea-ports in the
world, is situated 30 miles south of Caesarea, 12 miles north of Ashdod, 9 miles
west of Ramla, and 40 miles west of Jerusalem, according to modern authorities;
and in latitude 32 degrees 50', longitude 65 degrees 40' according to Ptolemy. The
distance from Joppa to Jerusalem according to Google maps is 67, 71, or 94
kilometres depending upon which route is taken. It is of great antiquity, being
mentioned in the tribute lists of Tethmosis III. It never was in the territory of the preexilic Israelites, so it was to them a place of no importance.
According to the authors of Chronicles (2 Chronicles ii. 16), Ezra (iii. 7) and Jonah (i.
3) it was a seaport for importation of the Lebanon timber floated down the coasts or
for ships plying even to distant Tarshish. About 148 B.C. it was captured from the
Syrians by Jonathan Maccabaeus (1 Maccabeans x. 75) and later it was retaken
and garrisoned by Simon his brother (1 Maccabeans xii. 33, xiii. 11). It was restored
to the Syrians by Pompey (Joshua xiv. 4, 4) but again given back to the Jews
(Joshua xiv. 10, 6) with an exemption from tax. In the New Testament, St Peter for a
while lodged at Joppa, where he restored the benevolent widow Tabitha to life, and
had the vision which taught him the universality of the plan of Christianity.
According to Strabo, who makes the strange mistake of saying that Jerusalem is
visible from Joppa, the place was a resort of pirates. It was destroyed by Vespasia
in the Jewish War. Tradition connects the story of Andromeda and the sea-monster
with the sea-coast of Joppa, and in early times her chains were shown as well as
the skeleton of the monster itself. The site seems to have been known even to some
medieval pilgrims, and curious traces of it have been detected in modern Moslem
legends.
In the 5th and 11th centuries we hear from time to time of bishops of Joppa, under
the metropolitan area of Jerusalem. In 1126 the district was captured by the knights
of St John, but lost to Saladin in 1187. Richard Coeur de Lion retook it in 1191, but it
was finally retaken by Malek el 'Adil in 1196. It languished for a time; in the 16th
century it was an almost uninhabited ruin; but towards the end of the 17th century it
began anew to develop as a seaport. In 1799 it was stormed by Napoleon; the
fortifications were repaired and strengthened by the British.
The modern town derives its importance, first, as a seaport for Jerusalem and the
whole of southern Palestine, and secondly as a centre of the fruit-growing industry.
During the latter part of the 19th century it greatly increased in size. The old city
walls were entirely removed. Its population is about 35,000 (Moslems 23,000,

Christians 5,000, Jews 7,000. Included with the Christians are the "Templars," a
semi-religious, semi-agricultural German colony of about 320 souls).
The town, which rises over a rounded hillock on the coast, has a very picturesque
appearance from the sea. The (so-called) harbour is one of the worst existing, being
simply a natural breakwater formed by a ledge of reefs, safe enough for small
Oriental craft, but very dangerous for large vessels, which can only make use of the
seaport in calm weather; these never come nearer than about a mile from the shore.
A railway and a bad carriage-road connect Joppa with Jerusalem. The water of the
town is derived from wells, many of which have a brackish taste. The export trade of
the town consists of soap of olive oil, sesame, barley, water melons, wine and
especially oranges (commonly known as Jaffa oranges), grown in the famous and
ever-increasing gardens that lie north and east of the town. The chief imports are
timber, cotton and other textile goods, tiles, iron, rice, coffee, sugar and petroleum.
The modern town is built on a rocky mound 116 ft. high, at the edge of the sea. A
reef of rocks runs parallel to the shore a short distance out. It may be rounded in
calm weather by lighter vessels, and it affords a certain amount of protection. There
is a gap in the reef through which the boats pass that meet the steamers calling
here. In time of storm the passage is dangerous. On one of these rocks Perseus is
said to have rescued the chained Andromeda from the dragon.
It is now a prosperous town, profiting much by the annual streams of pilgrims who
pass through it on their way to visit the holy places in Palestine. A good trade is
done with Egypt, Syria and Constantinople. The famous gardens and orange groves
of Jaffa form one of the main sights of interest.
I am now going to turn to parts of the ritual and the various pieces of holy writ that
are read to the candidate. Apart from the opening and closing prayer, there is no
prayer for the candidate as in the craft ceremony. An exposure written in 1870
(approx) includes four pieces of scripture which are still used in present-day
Canadian ritual.
PSALM 118. 22. The stone which the builders refused, become the head stone
of the corner.
MATTHEW. xxi. 42. Did ye never read in the Scriptures, the stone which the
builders rejected, is become the head of the corner?
MARK xii. 10. And have you not read this Scripture, the stone which the
builders rejected, is become the head of the corner?
LUKE xx. 17. What is this, then, that is written? The stone which the builders
rejected, is become the head of the corner.
None of these appear in the English ritual. Is it because three of them are in the
New Testament, and Freemasonry was being de-Christianised at that time?
There are a number of pieces of holy writ which are read in the English ritual
(although in some Lodges the words of the very shortest ones are chanted by the

Brethren). These again are not present in other Grand Lodges working. So let us
examine the texts read by the Chaplain to see how they fit in with the ceremony.
Revelation 13:9 If anyone has an ear, let him hear.
This seems to have been taken totally out of context to suit the ritual because
Revelation 13 verses 1 to 8 refer to the devil, the antichrist. It would seem that some
poetic licence was taken here when creating the ritual.
Revelation 13:3 I saw one of his heads as if it had been slain, and his fatal
wound was healed. And the whole earth was amazed and followed after the
beast;
Revelation 13:4 they worshiped the dragon because he gave his authority to
the beast; and they worshiped the beast, saying, "Who is like the beast, and
who is able to wage war with him?"
Revelation 13:5 There was given to him a mouth speaking arrogant words and
blasphemies, and authority to act for 42 months was given to him.
Revelation 13:6 And he opened his mouth in blasphemies against God, to
blaspheme His name and His tabernacle, that is those who dwell in heaven.
Revelation 13:7 It was also given to him to make war with the saints and to
overcome them, and authority over every tribe and people and tongue and
nation was given to him.
Revelation 13:8 All who dwell on the earth will worship him, everyone whose
name has not been written from the foundation of the world in the book of life
of the Lamb who has been slain.
Revelation 13:9 If anyone has an ear, let him hear.
This precedes the explanation of the first sign of the degree. This alludes to the
ancient punishment of having the right ear struck off so that he would no longer be
able to hear the word. In other Mark rituals this is part of the obligation.
In the lecture of the degree, this is further explained as being an ancient punishment
amongst the Sidonians. Who were the Sidonians? Solomon quotes You know
that we have no one so skilled in felling timber as the Sidonians. The Sidonians
were inhabitants of the city of Sidon, on the Mediterranean coast between Tyre and
Beirut in modern Lebanon.
Sidon was a celebrated city and port of Phoenicia, and one of the most ancient cities
in the world, was situated on the east coast of the Mediterranean, about twenty-five
miles to the north of Tyre, sixty miles to the west of Damascus, and an equal
distance to the north of Caesarea. It has been said to have been founded by Sidon,
the eldest son of Canaan. It is also called "Zidon" and the word means "Hunting".
The Sidonians had always been famous for their great trade and skill in navigation;
and appear to have been the first remarkable merchants in the world. They were

very early distinguished by their high mercantile character, their luxury, and their
wealth ; for, in the days of the Judges of Israel, the inhabitants of Laish are said to
have dwelt careless and secure after the manner of the Sidonians.
They were distinguished by their superior skill in hewing timber (by which must be
understood - cutting it out and preparing it for building, as well as the mere act of
felling it), that Sidonian workmen were hired by Solomon to prepare the wood for the
building of his Temple. They were also well skilled in Arithmetic, Astronomy, and
commercial affairs ; the invention of glass, of linen, and of a beautiful purple dye, is
attributed to them; and their women were peculiarly expert in working embroidery.
(Judges xviii. 7.; 1 Kings v. 6.)
Sidon was sometimes governed by its own kings, and sometimes tributary to those
of Tyre; as appears to have been the case in the time of Solomon, who calls the
Sidonians the servants of Hiram. Sidon was later taken by Nebuchadnezzar, who
however, consented to receive the submission of the inhabitants, and permitted
them to retain their own kings.
So the quotation, which is partially relevant to the subsequent explanation of the
sign, has no direct bearing on the actual subject matter in the ritual.
Psalm 118 v 22 The stone which the builders refused is become the head stone
of the corner.
Again a very selective quotation. The remainder of Psalm 118 refer to the goodness
of the Lord. Verse 22 has little to do with any of the other verses, but it suits the
ritual well. As mentioned earlier, the phrase is repeated in several books of the New
Testament, where Jesus Christ is referred to as the stone that the builders rejected.
At the conclusion of the entrustment, there is a much longer quotation from Ezekial
44 v1,2,3,5 (surprisingly v4 is not included in the English ritual but appears in other
rituals).
The only apparent reason for including this portion of writ is the reference to the
works mark well in the last sentence. But again this is misleading because it refers
to the house of the Lord. And it is translated in modern versions as Son of man,
look carefully, listen closely and give attention to everything I tell you concerning all
the regulations regarding the temple of the Lord.
The ritual continues: The ancient word is Kebraoth alluding to the people and
signifying companions of the mark; but in most Lodges where the English language
is spoken, the words Mark Well are substituted. Pass Kebraoth and mark well.
Kebraoth does not appear in other rituals. In fact the Masonic exposures of
American Masonry in the 1870s has the word SciRoc and not Kebraoth.
One would have thought that the word Kebraoth could be researched on the world
wide web, but apart from a Lodge called Kebraoth Lodge and a few references in
Dutch ritual exposs and a document relating to ritual changes in Queensland,
Australia, there is no further information on the word. I even tried translating the
word in Google, but it did not recognise it as a Hebrew word.

I did find a separate reference to Keb Raioth two separate words but with no more
success as to its origin.
So the only part of the quotation which is relevant are the two words mark well. So
the quotation has a partial relevance but the full quotation is quite irrelevant.
The last piece of holy writ is from Revelation 2:17. This also appears in the
American rituals.
To him that overcometh will I give to eat of the hidden manna, and will give
him a white stone, and in the stone a new name written, which no man
knoweth saving he that receiveth it.
Surprisingly the first sentence of the verse has been omitted. This reads
He that hath an ear, let him hear what the Spirit saith unto the churches;
Again the full text of Revelation 2 refers to the devil or anti-Christ.
When Christ says, "He who has an ear to hear let him hear what the spirit says to
the churches," that is what the Greek literally says. But what it most closely
approximates in the English is, "Now, think through what I have said."
This phrase only appears a couple of other times in the Biblethree times in Mark
and once in Luke. But it appears almost twice that many times in just two chapters
of the book of Revelation. If God says something once, we need to pay attention to
it. If He repeats it even one or two times more, then He is drawing attention to what
He has to say, and it is very important! But, if He says it seven times in the course of
two chapters, then He is intensifying what He says considerably.
Taking this quotation, for example, what does it have to do with the remainder of the
quotations, or indeed to the Mark ritual? Other rituals have a preamble which refers
to the keystone and states that the colour of the stone is white, then continues with
the quotation I have just given. Many Mark Masons will wonder about the reference
to the white stone if they have not become members of other parts of the Masonic
structure.
So, to sum up, the portions of holy writ in the English ritual, with the exception of the
first relating to Joppa, may be considered quite irrelevant and do nothing in fact to
explain the ritual further. Some may conclude that they add an element of confusion,
certainly to those biblical scholars among us, and could be removed without
detriment to the ritual. I must admit that I am playing Devils advocate here, because
I thoroughly enjoy the Mark ritual and the lessons that it teaches, irrespective of the
irrelevant quotations.
Brethren, that concludes my paper. I am sorry that it offers no real conclusions. For
my part, it has been an interesting exercise in researching the various matters, and I
hope that all Mark Masons present will have found it to be worthwhile.