The Black FEz

The pivotal moment in the development of the Grotto’s visual identity came from Azim Grotto in the Bronx, New York. According to organizational records, the minutes of their February 26, 1903 stated meeting contain a crucial entry: 

“Prophet Charles E. Lansing, Past Potent Monarch, after some preliminary remarks, descriptive thereto, presented to those present, a drawing in color of a headgear appropriate for the Order. The same was received with favor and by motion, regularly made and seconded and carried, it was unanimously decided to adopt and wear them on serious and other appropriate occasions.” 

This proposal by Prophet Lansing didn’t emerge from a vacuum. By the early 1900s, distinctive headgear—particularly the fez—had become strongly associated with fraternal organizations in America. The Ancient Arabic Order of the Nobles of the Mystic Shrine (the Shriners), founded in 1870, had already popularized the red fez as their signature headwear, drawing on Orientalist fascinations typical of the era. 

Lansing’s innovation was to propose a black fez rather than the red one associated with the Shriners. This choice was significant for several reasons: 

1. It established visual distinction from the Shriners, preventing confusion between the organizations 

1. The color black aligned with the mysterious, mystical elements of the Grotto’s ritual and symbolism 

1. It provided a stark, dramatic background for the emblem of Mokanna that would adorn the front 

Dr. S. Brent Morris, Masonic scholar and author of The Complete Idiot’s Guide to Freemasonry, explains that “The selection of regalia colors in fraternal organizations was rarely arbitrary—they typically connected to the organization’s narrative, symbolic structure, or sought to establish clear differentiation from similar groups.” 

The black fez accomplished all of these objectives for the Grotto, and the members of Azim Grotto recognized its potential immediately. 

The black fez alone would have been distinctive, but it was the emblem placed upon it that truly set the Grotto’s headgear apart. The stylized representation of Mokanna’s head, complete with its mysterious veil, became the central visual symbol of the order. 

Mokanna, the “Veiled Prophet” from Thomas Moore’s poetry, was a particularly apt symbol for a Masonic organization. His story involved themes of mystery, revelation, and the distinction between appearance and reality—concepts that resonated deeply with Masonic philosophy. 

According to Masonic researcher Robert Davis, “The veil as a symbol appears throughout Masonic ritual and symbolism—representing the barrier between ignorance and knowledge, between the profane and the sacred. The Grotto’s adoption of the veiled Mokanna as their emblem reinforced this important symbolic concept.” 

The Mokanna emblem typically appeared on the front of the fez, rendered in embroidery or as a metallic badge. Early examples from fraternal memorabilia collections show variation in the design, with some depicting only the veiled head and others incorporating additional elements of Grotto symbolism. 

By 1910, however, the design had largely standardized, showing the veiled head of Mokanna with the letters “M.O.V.P.E.R.” often appearing below or around the head. This consistency helped establish immediate recognition among members and the public alike. 

While the black fez with the Mokanna emblem became the most recognizable symbol of Grotto membership, it represented just one element of an expanding visual identity. Following the adoption of the official headgear, the Supreme Council moved to standardize other aspects of the Order’s regalia and visual representation. 

These included: 

• • Ceremonial Robes: Elaborate robes for officers, often featuring black and white color schemes with red accents, reflecting the colors of the fez. 

• • Jewels of Office: Distinctive pendants worn by officers to denote their positions within the organization. 

• • The Grotto Seal: An official emblem incorporating the Mokanna head for use on documents, publications, and ceremonial items. 

• • Parade Uniforms: As Grotto units began participating in public parades and events, standardized uniforms emerged, often featuring the black and red color scheme. 

Historian William Whalen notes in his Handbook of Secret Organizations that “The development of comprehensive visual systems was characteristic of successful fraternal organizations of this era. The most enduring groups created coherent visual languages that communicated their values and identity.” 

For the Grotto, this visual language centered around the mysterious figure of Mokanna and the distinctive black and red color scheme established by the fez. These elements appeared consistently across various organizational materials, from membership cards to ceremonial furniture, creating a cohesive identity. 

The original proposal from Azim Grotto specified that the fez would be worn on “serious and other appropriate occasions.” This somewhat vague description reflected the dual nature of the Grotto itself—an organization that balanced ceremonial dignity with social enjoyment. 

In practice, appropriate occasions for wearing the fez included: 

• • Stated Meetings: Regular business meetings of local Grottos 

• • Ceremonial Sessions: Particularly during initiation rituals for new members 

• • Public Parades and Events: Where the fez served as a visible declaration of membership 

• • Formal Banquets and Gatherings: Especially those involving multiple Masonic bodies 

• • Funeral Services: When honoring deceased members 

The protocols surrounding the fez became part of the organization’s unwritten culture, with experienced members guiding newer ones on appropriate wear. Like many elements of fraternal life, proper etiquette regarding regalia was part of the socialization process for new members. 

The Power of the Symbol: Psychological and Social Impact 

The adoption of the black fez had impacts beyond mere visual identification. According to social psychologist Dr. Rachel Martinez, who studies group dynamics in fraternal organizations, “Distinctive regalia serves multiple psychological functions—it creates in-group cohesion, signals status and belonging, and helps members transition mentally into their organizational identity.” 

For Grotto members, donning the black fez became a ritual act that signified the transition from their everyday identity to their role as a Prophet. This psychological function shouldn’t be underestimated—it helped create the mental space necessary for full participation in the organization’s activities and ceremonies. 

The fez also created immediate visual connections between members who might otherwise be strangers. In an era of frequent travel and population mobility, this visual identifier allowed Prophets to recognize potential friends and brothers in new locations—an important function in building the nationwide network that the organization aspired to create. 

Evolution and Standardization 

Over the decades following its adoption, the black fez underwent subtle evolution while maintaining its essential character. The earliest examples were often handmade or produced by small local suppliers, resulting in variations in height, material, and embellishments. 

By the 1920s, however, mass production techniques and the growth of specialized fraternal supply companies led to greater standardization. Catalogs from this period show remarkably consistent designs, with options for customization primarily limited to the addition of local Grotto names or individual names embroidered inside. 

The standardization of regalia coincided with the Supreme Council’s efforts to create consistency in ritual and governance across the rapidly expanding organization. By establishing clear visual standards, the leadership helped ensure that a Prophet from California would be immediately recognized by brothers in New York, strengthening the national character of the order. 

Comparative Context: The Fez in American Fraternal Culture 

The Grotto’s choice of a black fez placed it within a broader tradition of American fraternal organizations adopting Middle Eastern-inspired regalia. This trend reflected the Orientalist fascinations of the late Victorian and Edwardian eras, when elements of (often romanticized) Middle Eastern culture were incorporated into numerous aspects of Western art, literature, and social organizations. 

While the Shriners were the first major American fraternal order to adopt the fez, numerous other organizations followed suit, including: 

• • The Tall Cedars of Lebanon (green fez) 
  • The Dramatic Order Knights of Khorassan (red fez with distinctive emblems) 
  • Various regional and specialized fraternal groups 

According to cultural historian Dr. Jonathan Friedman, “The adoption of ‘Oriental’ elements by American fraternal groups wasn’t simply appropriation—it represented a complex encoding of values like mystery, ancient wisdom, and exoticism that these organizations sought to embody.” 

The Grotto’s black fez distinguished it within this crowded field of fez-wearing organizations. The color choice and the distinctive Mokanna emblem ensured that even in large fraternal gatherings where multiple organizations were present, Prophets would be immediately recognizable. 

The Modern Era: Tradition in a Changing World 

While membership in fraternal organizations declined significantly in the latter half of the 20th century, the black fez remained the unquestioned symbol of Grotto membership. For current members, it represents not just organizational affiliation but connection to a tradition stretching back over a century. 

In contemporary Grotto practice, the fez continues to be worn at official functions, though with some adaptation to modern sensibilities. The formality of early 20th century society has given way to more casual approaches, but the fez remains an essential element of the Grotto experience. 

According to current Grotto leadership, the fez serves as both a link to tradition and a conversation starter—an opportunity to introduce the organization to potential new members. In an era when fraternal membership is no longer as common as it once was, this visual identifier helps maintain the organization’s visibility. 

The Enduring Symbol 

What began in 1903 as a proposal by Prophet Charles E. Lansing at Azim Grotto has endured as the defining visual symbol of the Mystic Order of Veiled Prophets of the Enchanted Realm. The black fez with its Mokanna emblem represents more than just membership—it embodies the organization’s distinctive blend of mysticism, fellowship, and charitable purpose. 

For contemporary Prophets, wearing the fez connects them to generations of members who came before—men who found value in the unique approach to Masonic fellowship that the Grotto provides. In an age of digital communication and virtual communities, there remains something powerful about a physical symbol that can be seen, touched, and worn. 

As the organization continues into its second century, the black fez stands as testament to the power of thoughtful visual design in establishing and maintaining organizational identity. What Prophet Lansing proposed as “appropriate headgear” has become nothing less than the visual embodiment of the Grotto itself—distinctive, dignified, and with just a touch of the mysterious that befits an organization known as the Mystic Order of Veiled Prophets of the Enchanted Realm. 

References and Further Reading 

Demott, Bobby J. (1986). Fezzes, Fun, and Fellowship: A History of the Mystic Order of Veiled Prophets of the Enchanted Realm. Supreme Council, M.O.V.P.E.R. 

Dumenil, Lynn. (1984). Freemasonry and American Culture, 1880-1930. Princeton University Press. 

Mackey, Albert G. (2013). Encyclopedia of Freemasonry. Cornerstone Book Publishers. 

Moore, William D. (2006). Masonic Temples: Freemasonry, Ritual Architecture, and Masculine Archetypes. University of Tennessee Press. 

Supreme Council of the Mystic Order of Veiled Prophets of the Enchanted Realm. (2022). Official History and Manual. www.scgrotto.org/history 

Tabbert, Mark A. (2005). American Freemasons: Three Centuries of Building Communities. New York University Press. 

Whalen, William J. (1966). Handbook of Secret Organizations. Bruce Publishing Company. 

For more information about joining the Mystic Order of Veiled Prophets of the Enchanted Realm, contact your local Grotto or visit www.scgrotto.org.