PURPOSE
OF THIS COURSE
The intent of this course is basically twofold: first, to provide the
new and old members of Masonry with more information about the Fraternity,
its structure, practices and symbolism; and secondly, to offer suggestive
approaches for further research if one is so inclined. We feel that there
is not only a great need for this type of information but also a great
desire for it as well. Masonic education begins with the study of the
rituals themselves. For some this is enough, but for others it is not.
This course provides the next logical step for the student of the mysteries
of Masonry.
FREEMASONRY
DEFINED
Freemasonry
cannot be defined in a few sentences or pat answers. One of the most common
definitions is that it is a system of morality, veiled in allegory (or
a story) and illustrated by symbols. This is true, but Freemasonry is
more than that. While it is certainly a course of moral instruction that
uses both allegories and symbols to teach its lessons, Freemasonry is
also an organized society of men, a fraternity. It uses symbols derived
from operative stonemasonry and architecture but not exclusively. Much
of its symbolism is also taken from Biblical sources, especially the stories
surrounding the building of King Solomon’s Temple. Great stress
is placed upon the development of moral and ethical virtues and the building
of character, with Truth being the guiding principle of our lives. Thus,
brotherhood and charity are natural outcomes which further defines what
we are. In other words, we are using proven methods to enhance the lives
and spirits of our members in a tangible way.
There
are also aspects of Freemasonry that enrich our lives and spirits in an
intangible way. This part of Masonry is harder to define but is just as
real. There is something very profound about Freemasonry. It seems to
speak to a hidden part of oneself that responds with a deep reverence
and respect. The deeper one takes his studies of the rites and symbols
of Freemasonry, the richer his Masonic life becomes.
In
his poem, "When is a Man a Mason?" the Rev. Joseph Fort Newton
captured the essence of what it means to be a Freemason:
"When
he can look out over the rivers, the hills, and the far horizon with
a profound sense of his own littleness in the vast scheme of things,
and yet have faith, hope, and courage-which is the root of every virtue.
When he knows that down in his heart every man is as noble, as vile,
as divine, as diabolic, and as lonely as himself, and seeks to know,
to forgive, and to love his fellowman. When he knows how to sympathize
with men in their sorrows, yea, even in their sins-knowing that each
man fights a hard fight against many odds. When he has learned how to
make friends and to keep them, and above all how to keep friends with
himself. When he loves flowers, can hunt birds without a gun, and feels
the thrill of an old forgotten joy when he hears the laugh of a little
child. When he can be happy and high-minded amid the meaner drudgeries
of life. When star-crowned trees and the glint of sunlight on flowing
waters subdue him like the thought of one much loved and long dead.
When no voice of distress reaches his ears in vain, and no hand seeks
his aid without response. When he finds good in every faith that helps
any man to lay hold of divine things and sees majestic meanings in life,
whatever the name of that faith may be. When he can look into a wayside
puddle and see something beyond mud, and into the face of the most forlorn
fellow mortal and see something beyond sin. When he knows how to pray,
how to love, how to hope. When he has kept faith with himself, with
his fellowman, and with his God; in his hands a sword for evil, in his
heart a bit of a song-glad to live, but not afraid to die! Such a man
has found the only real secret of Masonry, and the one which it is trying
to give to all the world."
THE
PURPOSE OF FREEMASONRY
What
is the purpose of Masonry? One of its most basic purposes is to make good
men even better. We try to place emphasis on the individual man by strengthening
his character, improving his moral and spiritual outlook, and broadening
his mental horizons. We try to impress upon the minds of our members the
principles of personal responsibility and morality, encouraging each member
to practice in his daily life the lessons taught through symbolic ceremonies
in the lodge. One of the universal doctrines of Freemasonry is the belief
in the “Brotherhood of Man and the Fatherhood of God”. The
importance of this belief is established by each Mason as he practices
the three principle tenets of Masonry: Brotherly Love, Relief and Truth.
Masonry
is also the custodian of a tradition of initiation. It is the duty of
every Freemason to preserve and perpetuate this tradition for future ages.
This is a heavy responsibility and should give pause to any who would
seek to make changes in the body of the Craft, except those with the highest
motives and deepest understanding of the principles involved.
ORIGIN
OF FREEMASONRY
How
did Freemasonry originate? We are not sure when our craft was born. We
do know it goes far beyond written record and we believe it was not always
called Freemasonry. It is obvious that some of the ancient Mystery Schools
of Egypt, Greece and the Near East influenced the ceremonies that are
used today. These ceremonies were designed as tests, and admission was
granted only to those who passed and were worthy of further instruction.
Our ceremonies have some of the same elements, though probably of a less
physical nature, while still maintaining its spiritual form. Specifically,
there are points of similarity between our Fraternity and the society
founded by Pythagoras and the Fraternity of Hermes at Hermopolis in Egypt.
We can also find affinities in the great Mystery Schools of Isis and Osiris
of Egypt, the Dionysiac/Orphic and Eleusinian Mysteries of Greece, and
the Mithraic Mysteries of ancient Rome.
Other groups that carried on like traditions include: the Jewish eschatological
sect of the Essenes - from whom some believe John the Baptist came; the
Roman Collegia of Artificers – an organization of builders - that
Marcus Vitruvius Pollio (under the Emperor Augustus) led in the first
century; and, the Comacine masters who flourished at the fall of the Roman
Empire. The last group provides some link with the cathedral building
projects of the medieval ages that were virtual bibles in stone. Our connection
with these great schools of the past and other organizations is tenuous
at best, but nevertheless, a study of them yields deep insight into our
own Fraternity. We will refer again to these august institutions within
these booklets at appropriate places. It is generally thought that the
medieval craft guilds gave rise to the operative lodges, that in turn
became the birthplace of Freemasonry as we know it today.
HISTORY
OF FREEMASONRY
In the book of human history Freemasonry has a chapter of its own. When
you have become the member of a Lodge it is a chapter you will wish to
read, as much for its own fascination as for the light it will throw upon
your path as a Mason. Here I shall tell you a very little bit about that
story; not for the sake of history as such, but to enable you to understand
better the three steps of initiation which lie before you.
Men in all ages and in all lands have had secret societies; have made
use of ceremonies of initiation, employed symbols, emblems and means of
recognition. When Freemasonry came into existence—nobody knows how
many centuries ago—it inherited much from such societies, certain
of its rites and a number of its symbols. Along your path of initiation
you will encounter them; their unspeakable antiquity makes them more holy
in our eyes.
The oldest of all existing written records of our Craft is a manuscript
written by some unknown Brother in England, about 1390. That was nearly
six centuries ago! But the document itself shows that even then Freemasonry
was already very old.
At the time this document was written all Freemasons were Operatives;
that is, they were workers engaged on buildings. Such a builder was then
called a "Mason." There were many kinds of Masons, but the evidence
indicates that those who were called ''Freemasons'' were those builders
of a superior type who designed, supervised and erected the great cathedrals
and other marvelous structures in the Gothic style of architecture.
Those Operative Freemasons, as I have just said, designed such buildings
as a whole and in each detail; dressed the stone from the quarries; laid
it in the walls; set up arches, pillars, columns and buttresses; laid
the floor and built the roof; carved out the decorations, made and fitted
the stained-glass windows into place and produced the sculptures. Their
work was difficult to execute; called for a high degree of skill and genius;
and required of them a great deal of knowledge of mechanics and geometry
as well as of Stone-Masonry. They were the great artists of the Middle
Ages.
Training men for such work called for a long period of severe discipline.
Boys sound in body, keen in mind, and of good reputation were taken at
the age of ten or twelve and apprenticed to some Master Mason for a number
of years, usually seven; this Master Mason was such a boy's father in
Freemasonry, his tutor, his mentor, his guide, who taught him both the
theories and the practices of the Craft. At the end of his apprentice-ship
the youth was required to submit to exacting tests of his proficiency
before being accepted into full membership in the Craft.
Where a number of Freemasons worked together on a building over a period
of years they organized a Lodge, which might meet in a temporary building
or in one of the rooms of the uncompleted structure. Such a Lodge was
governed by a Worshipful Master assisted by Wardens; it had a Secretary
to keep its books, a Treasurer to keep and to disburse its funds, a charity
chest from which to dispense relief to the members in accident, sickness
or distress and to widows and orphans of Master Masons; it met in regular
communication, divided its membership into grades, admitted members by
initiation—in short, it was in all essentials what a Masonic Lodge
is today.
The young beginner in learning the builders' art was called an Apprentice;
after he had served as such a sufficient time to give evidence of his
fitness his name was entered in the Lodge's books, after which he was
called an Entered Apprentice. At the end of his seven or so years of apprenticeship
he was called into open Lodge, his conduct was reported, and he was then
set to prove his skill by producing what was called a "Master's piece."
Hitherto he had been on probation; if now he passed his test satisfactorily
he was made a full member of the Craft. In the sense that he now stood
on an equality of duty, rights, and privileges with all others he was
called Fellow of the Craft —the word "Fellow" meaning
full membership; in the sense that he had now mastered the theories, practices,
rules, secrets, and tools of his trade he was called a Master Mason.
Completing their work in one community these Freemasons would move to
another, setting up their Lodges wherever they met. Other types of Masons
were compelled by law to live and work in the same community year in and
year out, and under local restrictions. A number of our historians believe
it may have been because they were free of such restrictions that the
Gothic builders were called "Freemasons."
Such was the Fraternity in its Operative period; and as such it flourished
for generations. Then came a great change in its fortunes. Euclid's geometry
was rediscovered and published, thereby giving to the public many of the
Masons' old trade secrets. The Reformation came and with it the Gothic
style of architecture began to die out. Social conditions underwent a
revolution, laws were changed; all these, and other factors, brought about
a decline in the Craft. During the sixteenth and seventeenth centuries
Freemasons became so few in number that only a small Lodge here and there
clung to a precarious existence.
Owing to these conditions the Freemasons, to recruit their members, adopted
a new practice; they began to accept non-Operative members. In the old
days only an Operative Mason in the literal sense could become a member;
but during the two centuries I have just mentioned—our historians
call them the ''Transition Period"—gentlemen with no intention
to become builders, and out of curiosity, for social reasons, or from
interest in the Craft's ancient customs, were received. And because they
were thus accepted they were called "Accepted Masons." At first
there were few of these, but as time passed their number increased, until
by the early part of the eighteenth century they out-topped the Operatives
in both number and influence.
As a result of this the Craft took a step that was destined to revolutionize
it and to set it on a new path of power and magnitude. On St. John the
Baptist's Day, June 24, 1717, four or more old Lodges of London and Westminster
met in London and organized a Grand Lodge, and on the same day selected
their first Grand Master, M. -.W. -.Anthony Sayer.
Within a few years of that date the Craft had transformed itself from
an Operative Body into a Speculative Fraternity (by "Speculative"
is meant Masonry in a moral, or symbolical, sense), reorganized the old
two Degrees into the three Degrees of Entered Apprentice, Fellowcraft
and Master Mason; collected and collated the old Masonic manuscripts,
produced the first Book of Constitutions, and was chartering Lodges in
many countries, including our own, to take care of the Fraternity's membership,
which began rapidly to increase shortly after the organization of the
Grand Lodge. All this was the beginning of organized Speculative Freemasonry
as we now know it.
In 1751 a second Grand Lodge was organized in England; prior to that Grand
Lodges had been set up in Scotland, Ireland, and on the Continent. Early
American Lodges, of which the earliest known was organized at Philadelphia
in 1730, were placed under the charge of Provincial Grand Lodges, which
were ruled by Provincial Grand Masters appointed by Grand Lodges in England
or in Scotland and Ireland.
As one of the results of the successful termination of the War of the
Revolution, American Grand Lodges became sovereign and independent. It
was a question at the time of that happening whether there should not
be one Grand Lodge for the whole of the United States, but the wisdom
of the Craft prevailed and any such scheme was abandoned.
As the years passed one Grand Lodge was organized in each State, being
sovereign within its own limits, no other Grand Lodge having any right
whatever to control Masonic affairs under its Jurisdiction. Today we have
in the United States fifty-one Grand Lodges, one for each State and one
for the District of Columbia; on their rolls are more than 16,500 Lodges
with almost three and one-half million members.
Speculative Freemasonry did not spring full-formed out of nothing in 1717,
but came as a gradual development out of Operative Masonry. Through an
unbroken line we can trace our lineage back to those builders of the early
Middle Ages; we are Masons too, except that where they erected buildings
we try to build manhood; their tools we have transformed into emblems
of moral and spiritual laws and forces; their practices and secrets we
have embodied in the Royal Art of Brotherly Love, Relief, and Truth; their
rituals, mellowed, enriched, and made more beautiful with the passing
of time, we employ in the entering, passing and raising of our candidates;
all that was living and permanent in their Craft we have preserved and
we use it in behalf of goodwill, kindliness, charity and brotherhood among
men. Such is our heritage, my friend, and as you enter into it you will
discover it inexhaustible in interest, life-long in its appeal, a power
in your life to enrich, to ennoble and to inspire.
HISTORY
OF MASONRY IN CALIFORNIA
You have received already a brief story of Freemasonry in the world and
from it learned that the beginnings of our Craft go back to a very early
period. Also you learned that Masonry in its modern Speculative form began
with the organization of the first Grand Lodge and of the Grand Lodge
system in London, England, in 1717, and that the earliest known record
of an American Lodge is dated at 1730, only thirteen years after the constituting
of the Mother Grand Lodge.
The early history of Masonry in California is interlaced with the whole
dynamic story of our early pioneers. It could not have been otherwise
for in so many instances the men who were building a new empire beyond
the ranges were Masons. They were men of sterling quality who dared to
dream big dreams and who had the courage to live strenuous lives. In many
cases these men had come West with Masonry definitely in mind. They came
with credentials from Eastern Grand Lodges and Grand Masters authorizing
them to set up Masonic Lodges in California. In four cases Eastern Grand
Lodges had issued charters granting groups of Masons who were either in
California or who were coming West the right to set up Masonic Lodges
to operate under the jurisdictions of the Grand Lodges issuing the charters.
In a dozen other instances Grand Masters issued dispensations which gave
groups of Masons the right to convene as California Masonic Lodges.
The four California Lodges which were organized on the issuance of charters
by Eastern Grand Lodges are still in existence. The first of these charters
was issued by the Grand Lodge of Missouri on May 10th, 1848, and authorized
the establishment of the Western Star Lodge No. 98. This Lodge was first
located at Benton City, seventeen miles from Chico, but in 1851 was moved
to Shasta City, where it still exists. It is now known, under the jurisdiction
of the Grand Lodge of California, as Western Star Lodge No. 2. Many valuable
Masonic relics are in the vault of this old lodge.
The second charter, authorizing the establishment of a Lodge in the West,
was issued by the Grand Lodge of the District of Columbia. This was issued
to California Lodge No. 13 which took San Francisco as its home. The oldest
record of any California Masonic-Lodge is the record of California Lodge
No. 13. This Lodge is now known as California Lodge No. 1.
The third Western Lodge was organized under a charter issued by the Grand
Lodge of Connecticut on January 31st, 1849. This Lodge was known as Connecticut
Lodge No. 76 and was located at Sacramento. When the California Grand
Lodge was organized in 1850 this Lodge became Tehama Lodge No. 3.
The fourth chartered lodge was Lafayette Lodge No. 29, organized under
a charter issued by the Grand Lodge of Wisconsin. This charter was issued
on April 20th, 1850. Interesting enough this was just one day after the
Grand Lodge of California had been organized and is indicative of the
slowness of transportation and communication of the time. Lafayette Lodge
was located at Nevada City. In 1851 fire destroyed the Wisconsin charter
of this Lodge and it was reorganized under the jurisdiction of the Grand
Lodge of California and became known as Nevada Lodge No. 13. After nearly
a century this Lodge still carries this name and number.
Of the eleven dispensations granted by Eastern Grand Masters to groups
of Masons some resulted in permanent Lodges, others result in short-lived
organizations, and some never materialized into organization of any kind.
Many of these dispensations were given to groups of Masons preparing to
go West and who had little notion as to where their wanderings would lead
them. Thus, often the dispensation would be issued for a traveling lodge
and the groups holding these would hold meetings while en route from one
place to another. Naturally such groups were unstable and many of them
gradually disappeared.
Of the eleven groups holding dispensations from various Grand Masters
the following eventually grew into permanent California Lodges. The Pacific
Lodge at Benicia, under grant from the Grand Master of Louisiana issued
in 1849, became Benicia Lodge No. 5. This Lodge erected the first Masonic
hall in California. It is still standing. The first jewels of this Lodge,
used in 1850, were cut from tin cans. The old Bible, also first used in
1850, is still on the altar of this old Masonic Lodge.
The Davy Crockett Lodge of San Francisco, also holding dispensation from
the Grand Master of Louisiana, became Davy Crockett Lodge No. 7. In 1852
this became San Francisco Lodge No. 7 under the jurisdiction of the Grand
Lodge of California. Reuben Dark, its Master in 1851, was the architect
and builder of the capitol at Sacramento.
The Sierra Nevada Lodge, located at Grass Valley, held its dispensation
from the Grand Master of Indiana, issued in 1848. This Lodge gradually
disappeared but its members reorganized as Madison Lodge under a California
charter.
Laveley Lodge, located at Marysville was organized by authorization of
the Grand Master of Illinois, in the year 1850. This Lodge later became
Marysville Lodge No. 9, and still later Corinthian Lodge No. 9.
Pacific Lodge, given dispensation by the Grand Master of Illinois, held
its meetings at Long's Bar, two and one half miles from Oroville. It was
organized in 1850 but did not continue for long. Its members, by authority
of the California Grand Lodge, were granted membership in various California
Lodges.
There were six other groups of Masons given dispensations by the Grand
Masters of New Jersey, Virginia, Indiana, Massachusetts, Ohio, and Florida.
Some of these were grants to traveling lodges and never materialized.
Others organized but lived only a short time.
Occasional reference has already been made to the California Grand Lodge
of Masons. With the discovery of gold in Northern California and the consequent
tremendous influx of population it was inevitable that Masons should multiply
rapidly and that a completely organized Masonic unit would come to California.
Very many of the men in Eastern states who contemplated moving westward
felt the need for fraternalism amid the dangers of their future frontier
homes. Great numbers of these men sought admission into Masonic Lodges
before starting westward. Many others, of course, had long been Masons.
So it was that a substantial part of early California immigrants were
members of the Craft. Much of the leadership, so significantly important
in a new country, can be accredited to the early members of our Order.
Under these conditions, and in a rapidly growing community, it was natural
that a Grand Lodge for California should be organized early.
The first attempt to form a California Grand Lodge was made in March of
1850 but because of irregularities in the proceedings this particular
attempt came to naught. But one month later all the Masonic Lodges of
California, and all past Grand Officers in the State were invited in regular
manner to send delegates to a convention with the idea of forming a California
Grand Lodge. This convention was called to meet in Sacramento on April
17th, 1850. California Lodge No. 13 of San Francisco, Connecticut Lodge
No. 76, and Western Star Lodge No. 98, each holding a charter from some
Eastern Grand Lodge, and so regularly constituted Lodges, presented credentials.
Also, Benton City Lodge, New Jersey Lodge of Sacramento, and Benicia Lodge
sent delegates. These three lodges held dispensations from Grand Masters
but had never been chartered. Their delegates could not be seated as official
representatives for the purpose of forming a California Grand Lodge, though
they were invited to remain and to participate in the deliberations.
The convention for forming the California Grand Lodge of Masons proved
successful in every particular. The Grand Lodge for Free and Accepted
Masons for the State of California was duly organized five months before
California actually became a state. Jonathan D. Stevenson of San Francisco
became the first Grand Master. On April 19th, assisted by a full corps
of officers, he opened the first session of the Grand Lodge of California
in ample form.
The three Lodges involved in creating the Grand Lodge were assigned names
and numbers under the California jurisdiction in accordance with the dates
of the organization of these Lodges. California Lodge in San Francisco
became California Lodge No. 1. Western Star Lodge at Benton City became
Western Star Lodge No. 2. Tehama Lodge at Sacramento became Tehama Lodge
No. 3'.
After the formation of the Grand Lodge Masonry moved forward rapidly in
California. When the Grand Lodge was formed in April of 1850 there were
but three chartered Lodges in the state with a total membership of 103.
By November of the same year Jennings Lodge No. 4 of Sacramento; Benicia
Lodge No. 5; Sutter Lodge No. 6 of Sacramento; Davy Crockett No. 7 of
San Francisco; Tuolumne Lodge No. 8 of Sonora; Marysville Lodge No. 9;
San Jose Lodge No. 10; and Willamette Lodge No. 11 of Portland, Oregon,
had been chartered by the California Grand Lodge. The membership was then
304.
During the next ten years the Masonic Lodges in the State increased to
128 with a membership of 5055. But there was ever a shifting population—the
flowing of the human tide on the frontier of a new nation. By 1860 thirteen
Lodges had surrendered their charters while two others had transferred
to the Oregon jurisdiction. Two Lodges had lost their charters for cause.
And so the story ran on, decade after decade, with the population becoming
ever more stable, communities better established, and the new empire of
the West more firmly entrenched. Now there existed a Masonic Lodge in
practically every village in the State and many in each of our larger
cities.
The names of some of the Masonic Lodges which grew up with the mining
towns are interesting: There was Rough and Ready at a camp by the same
name in Nevada County; Indian Diggings Lodge in El Dorado County; Saint
Mark's Lodge at Fiddletown; Oro Fino, at a town by that name in Siskiyou
County; Violet Lodge at Spanish Flat; Rising Sun Lodge at Brandy City;
Mount Carmel Lodge at Red Dog, Nevada County; and so on almost without
end. Many of these passed into history as important mines failed. During
the many years of Masonic History in California a too large number of
Lodges have ceased to exist for one reason or another.
At the present time the number of Lodges in the State is three hundred
and seventy with a total membership that approaches 77,000. During latter
years much of this growth has been in Southern California, just as in
the earlier days the growth was primarily in the North. Prior to 1860
there were but three Lodges in all Southern California. These were San
Diego No. 35 organized in 1851; Los Angeles No. 42, organized in 1853;
and Lexington No. 104, organized in 1855. During the last quarter of the
century, however, Southern California began to move ahead by leaps and
bounds. Now about forty per cent of the Lodges of the State are south
of the Tehachapi.
Brother John Whieher, Grand Secretary of the Grand Lodge of California,
tells the interesting story of a characteristic mining camp in the early
days of California that you may have an idea of how Masonry fitted into
the picture:
"Of
the numerous mining camps of early days," says Brother Whieher, "one
only need be noted. The largest mining camp in California was Columbia,
in Tuolumne County, known as the 'Gem of the Southern Mines'. Gold was
discovered there in the spring of 1850, and within one month the stampede
from nearby camps resulted in a population of 6000 miners. Every week
brought more treasure-hunters, and flush times counted 30,000 men madly
digging in the hills thereabouts, 15,000 being in the city limits. By
1865 Columbia was dead. It contained forty saloons, a long street devoted
to fandangoes and hurdy-gurdies, four theatres, one Chinese theatre with
a stock company of forty native actors, three jewelry stores, a bull ring,
143 faro banks with a combined capital of $2,000,000, four hotels, two
military companies, two hose companies, three express offices, four banks,
four newspapers, two churches, a Sunday school, a division of the Sons
of Temperance, and Columbia Lodge No. 28, of Masons. The principal bank
was that of D. 0. Mills, the steps leading to the building being of white
Columbia marble, and the counters of mahogany. It contained huge gold
scales with a capacity of $40,000 in dust and nuggets. The camp produced
within a radius of three miles and shipped $125,000,000 in gold. The Masonic
Lodge was a power in the work of maintaining order and decent government,
but after the gold-fever and the mines had subsided, the membership fell
to a low ebb; and in 1891 the old Lodge, established July, 1852, consolidated
with Tuolumne Lodge No. 8, at the historic town of Sonora, where it still
carries on. There are innumerable ghost cities on the Mother Lode, but
Columbia was the gem of them all."
The value of Freemasonry to the young and rising civilization of the West
of nearly a century ago cannot be overstated. It was a tremendous influence
for civic and moral righteousness. I commend this interesting history
to you and trust that you will take occasion to further enlighten yourself.
TRANSITION
FROM OPERATIVE TO SPECULATIVE
What
is the difference between “Operative” and “Speculative”
Masonry? Operative refers to the time in our history when Masons actually
performed the physical labor of building. They were the best at their
craft, and they kept secret their methods of building. Speculative refers
to the period of time when men were accepted into the Craft as “non-operative”
members. They were not “physical builders”, but “builders
of character” instead.
We
are unable to accurately pinpoint the time when we transitioned from operative
to speculative masonry. The change was gradual and probably, stretched
over a period of more than 50 years. It began early in the 1600's and
may have begun with the acceptance of patrons into the operative lodges,
as was mentioned in the Entered Apprentice Degree instruction. Other members
who were not interested in becoming stonemasons, followed the patrons.
Those who were admitted by consent of the operative masons became "Accepted
Masons". Membership was desired because of the spiritual, social
and cultural advantages. During this time, our Craft grew rapidly in numbers.
The
decline of Gothic architecture and the reduced demands for great building
projects greatly lowered the number of skilled operative craftsmen needed
to carry on construction during this period. If we had not become Speculative
Masons, our Craft would have been faced with extinction. Many of the institutions
of that day did pass into oblivion; but by becoming Speculative, the Craft
has grown to a point never envisioned by its founders. Much of this growth
can be attributed to the formation of the premier Grand Lodge of England,
when four old Lodges in London held a meeting at the Goose and Gridiron
Tavern in June of 1717. At this meeting, a brother by the name of Anthony
Sayer was elected Grand Master. From there, Masonry quickly spread over
much of the world, and other grand lodges were established.
TRANSITION
FROM SPECULATIVE TO APPLIED
As we go into the 21st Century, Freemasonry may enter a third stage called
"Applied Freemasonry" as it begins to serve the human race,
its true destiny.
Masonry has not yet achieved this goal partly because of complacent
satisfaction in its superiorities and the atmosphere created by rituals
and fraternal friendships. These are beneficial, but Masonry is not a
secret society or a social club. The changes which will accompany
Masonry's transition to the third stage when Masonic principles are
put into practical and helpful use will not hurt the values which Masons
hold so important and immutable.
Much of our Masonic secrecy is no longer needed. People today are not
enchanted with secret societies. And there is nothing secret in what Masons
do. The more the general public knows about Masonry the more useful the
Fraternity will become.
Masonry must be more universally understood, both inside and outside as
a way of life which has a helpful, practical, supporting purpose.
There are five stages of life in every organism: birth, growth, use, decay
and death. This applies to life groups, to nations and races. It applies
to religions and systems of government. The stage of usefulness should
start during the stage of growth. Masonry is at the end of its growth
stage and it must turn now to a state of usefulness.
In the new era Masonry should inspire all Masons to live a Masonic
life. How a Mason lives outside the lodge is much more important
than what he does in it. Taking another degree, another oath, learning
a new sign do not necessarily evidence forward steps in Masonic living.
We need not change our rituals. What we need is a change in the understanding
of them. We need not change precepts or doctrines or duties. What we need
is to recognize their significance and how to apply them in practical
and useful ways in our daily lives.
California Freemasonry has taken the first step in Applied Freemasonry
with the adoption of an outgoing, aggressive program of support for the
education of our children in the dangers of alcohol and drug use. Masons
individually and collectively must lead the way in demanding higher standards
of education, greater citizen participation in government, local, state
and nation. Work for a cleaner environment, preservation of the Bill of
Rights, morality in government and business.
Historically Masonry resists change. But humanity is changing and like
it or not Masonry, consisting of human beings, cannot divorce itself
from human life.
The change from Speculative to Applied Freemasonry will not harm Masonry
any more than the change from Operative to Speculative. For Masonry
to live on in the future, it must demonstrate its usefulness to mankind.
Now is the time to start.
The above article by Ralph H. Head, Editor, of the California Freemason,
was in the 1989 Spring Issue of that publication. There has been some
movement in the direction of Applied Masonry by a few Lodges and individuals;
nothing earth shattering however.
There are many ways of making "connections" between Masonry
and the community so that the principles and concepts of Masonry can be
"APPLIED."
First, and most important are our programs to promote the awareness of
Substance Abuse and the training of CORE GROUPS of educators in the identification
of AT-RISK children in the Public Schools. The majority of adults of families
in the public school system are non-masons. This is an area where we could
assist individual schools with projects of their choosing; supporting
our Public schools by having fund raising breakfasts and dinners is an
excellent method to meet non-Masonic family members and for those families
to see Masons in action in our Centers, Halls and Temple buildings.
Second, it is possible to work with various civic-minded and other fraternal
organizations such as Chambers of Commerce, Lions Clubs, The Rotary, Elks,
Odd Fellows, Kiawanas, Knights of Columbus, etc., in community projects
designated to benefit the community as a whole. There are many Lodges
who have a membership in a local Chamber of Commerce. Again, most of the
members of these organizations are non-masons; there is not a better way
to meet such people than working together on a project.
Third, most City Fire Departments have programs organizing and teaching
the community to prepare for emergency situations. One such program is
called the N.E.A.T. program or Neighborhood Emergency Assistance Team.
Local Fire Departments are under manned and over worked and welcome any
assistance in this approach of community involvement. Once again, most
of the people you will contact in working on these programs will be non-masons.
"Applied
Masonry” will reduce our concern, and rightfully so, in regard to
our public image. It will also give us the answers to the following questions:
- What
does the community and non-mason think and know about us?
- How
are we regarded by the man on the street, both as individuals and as
a group?
- How
can we gain the respect of the non-mason as long as we are unable to
give good account or a reason for our existence?
- Where
will he get his inspiration to become a Mason?
- How
can we expect any worthy and honorable man to join our ranks without
any knowledge of what his application will lead him into?
An
enlightened and vocal membership active in the community, as well as the
Lodge, will provide the incentive for a favorable, enhanced and exemplary
public image.
We
can proclaim by our actions that Freemasonry, in its every effort and
purpose, strives to do charitable work within its membership and for society.
Through its teachings it seeks to make good men better men. We can proudly
state that the basic ethical principles as exemplified in our ritual and
Lodge work are such as are acceptable to all good men. All of these lessons
based on the Golden Rule, tolerance toward all mankind, respect for the
Family and charity toward all, will not be visible in our communities
until displayed by taking a third step, that of "Applied Masonry."
KING
SOLOMON’S TEMPLE
The
frequent references to King Solomon’s Temple in this and other Degrees,
has led to the false conclusion that the Fraternity was founded by him.
Freemasonry became an organized craft many years after the reign of Solomon.
However, our ritual is based upon Masonic legends connected with both
Solomon and the Temple at Jerusalem, which has helped enrich the symbolism.
The Biblical passages regarding the Temple can be found in the First Book
of Kings, Chapters 5 to 8, and the First Book of Chronicles, beginning
in the second chapter.
IS
FREEMASONRY A SECRET SOCIETY?
The
answer is no. A secret society is one in which the membership is concealed,
the meeting places are kept secret, and knowledge of its organization
and principles is unknown to the public. True, we have a few secrets in
Freemasonry: a part of our ritual, our modes of recognition and the business
of the Lodge. Portions of our ritual have been handed down within Freemasonry
for centuries and form a part of our tradition. However, our purposes,
ideals and principles may be learned by anyone who inquires. There are
numerous books on these subjects available to the public. All printed
Masonic information, with the exception of our esoteric work, may be freely
discussed in public. As Masons, we wear lapel pins and other Masonic jewelry,
march in parades with our distinctive aprons, advertise the time and place
of our meetings and openly sponsor charities. We can hardly be called
a secret society. We do prefer to keep our rites confidential, because
keeping them sacred and solemn can only enhance their initiatory value.
It
should also be mentioned that the true secrets of Freemasonry are contained
within the repository of the faithful breast and cannot be revealed to
those who are not duly and truly prepared to receive them.
IS
FREEMASONRY A RELIGION?
Again,
the answer is no. Because of the nature of the teachings of Freemasonry,
we require our candidates to acknowledge a belief in a Supreme Being and
the immortality of the soul. Otherwise, the ceremonies would be meaningless.
But there is no requirement that one belong to a particular religion or
a particular church. That choice is a personal decision. It is the opinion
of our Order that membership in our Fraternity will only enhance a man's
experience in whatever religious community he chooses to belong. An atheist
cannot become a Mason, because he cannot express a belief in a Supreme
Being, nor can he pledge an oath to anything greater than himself.
Masonic
ideals are not set forth in written creeds. For the most part, the individual
Mason must interpret the rituals for himself and come to whatever understanding
will satisfy his own mind and conscience, allowing others to do likewise.
This is an example of Masonic tolerance, one of the primary principles
of the Craft. Our Order seeks only to unite good men for the purpose of
brotherhood - not to promote a specific religion.
Can
a Catholic become a Mason? There is nothing within Masonry that prohibits
a Catholic from becoming a member. There are many misunderstandings by
the public, and sometimes even our own members, concerning this issue.
These misunderstandings have led to many false conclusions and created
barriers where none exist, so far as Freemasonry is concerned. Some Catholic
Popes regarded Masonry with disfavor and have issued edicts that condemned
Freemasonry and prohibited membership to all Catholics. In spite of this,
many prominent Catholics have become Masons. Our organization generally
has given no official recognition to these edicts. We have chosen to follow
a course of “silence and circumspection” since the first edict
was issued in 1738 by Pope Clement XII.
FREEMASONRY'S
ATTITUDE TO POLITICS AND RELIGION
In Masonry are certain basic rules and principles called Landmarks, which
cannot be changed or repealed by any Mason, Lodge or Grand Lodge. These
Landmarks are an expression of that which belongs to Masonry's identity;
if they were cancelled out Masonry would cease to be Masonry.
One of the most important of all these Landmarks is that which forbids
us to participate, as Masons, in any form of religious or political sectarianism.
We cannot question a candidate as to his peculiar beliefs in religion
or politics; we cannot discuss such matters in any of our assemblies;
and we cannot take any kind of public action with regard to them in the
name of the Craft. A candidate must pledge himself to a belief in God
and to a belief in immortality, and he must reverence the Holy Bible as
a rule and guide for his life. The doctrinal interpretation he may place
on these beliefs must, however, be left entirely to him. So also he must
pledge himself to good citizenship, but his choice of a political party
through which he works for the realization of his ideal of citizenship
must be left entirely to him.
The Fraternity's attitude toward all such sectarianism is more than a
negative one. It goes farther than merely to say "Hands off."
It is rather a positive one, for it definitely prohibits all Masons from
sectarian controversies in all forms. Such controversies are unmasonic
that is, they are an outright violation of written Masonic law, and subject
a member to severe discipline.
It is not difficult to understand the reason for this Landmark. Freemasonry
exists for the sake of, is dedicated and devoted to, the life of Brotherhood.
Brotherhood means that many of us, men drawn from all walks of life, with
a great variety of racial characteristics and religions and political
opinions, are brought together, and kept together, in a relationship of
friendship, harmony, and goodwill. To maintain that harmony it is necessary
that whatever passions and prejudices might divide us into opposing groups,
feuds, schisms or conflicting cliques, must be kept out. It is notorious
that nothing is more likely to divide and alienate men than religious
and political sectarianism. For this reason sectarianism is prohibited
because the needs and the welfare of Brotherhood demand it.
Freemasonry thus prohibits sectarianism within its own membership. But
what, you may now wish to ask, is its attitude toward that sectarianism
in the outside world which leads men to make war on Freemasonry itself?
What is a Mason to do in response to attacks from the outside? This question
is a pertinent one. During its whole history the Fraternity has been subject
to attacks from without. In our own country a hundred years ago a coalition
of certain churches with a national political party undertook to stamp
Masonry out of existence. Two or three of the great churches of the world
still maintain that same attitude toward it. At the present moment it
has been dissolved by force by several of the powerful governments of
the world. In all probability our Craft will always have such enmities
to deal with, as does every other organization.
Our attitude toward such attacks is to ignore them. We do not fight back.
We take the position that if some man (or group of men) disagrees with
the teachings of Freemasonry that is his own private affair and does not
concern us. We do nothing to invite, or to warrant such attacks, therefore
they are no affairs of ours. Our faith in the truth and right of Freemasonry
is so well-founded that we are certain it needs to do nothing except go
on being itself in order to silence sooner or later any charges that may
be made against it by any kind of enemies.
This sums up what we may describe as Freemasonry's negative attitude toward
religious and political sectarianism. But it also has a positive attitude
toward religion and politics, and it is to this that we next turn your
attention.
That positive attitude in its most general sense takes the form of the
great Masonic ideal of toleration. Tolerance has always been one of the
Principal Tenets of our Order. What do we mean by tolerance? We do not
mean that one belief is as true as another, or as valuable as another;
we do not advocate a general indifference to all beliefs; nor do we hold
that all differences of opinion should be melted down into a drab gray
of compromise. As believers in toleration we take the opposite position;
we believe that one belief is truer than another, that one opinion is
better grounded than another: and we want the truth to prevail. But we
know that the truth can never emerge unless each man is left free to see
the facts for himself, to think for himself, to speak for himself, to
confront life's realities for himself. Let each human mind have a fair
deal; let it be left free to observe the world for itself. This, we believe,
is the one way in which the truth about any of the great subjects of human
life will ever be found. Tolerance, therefore, is a positive and constructive
thing; it encourages each man to think for himself, because how otherwise
shall men learn in the long run to think the" same things. In all
our assemblies we try to deal with one another, in so far as religions
and political opinions may be concerned, in this spirit of fair play;
we may disagree, but we try not to be disagreeable.
But
Freemasonry's attitude is even more definite than this.
First, as regards to religion, as said above that Freemasonry is dedicated
to, and devoted to, Brotherhood. But this Brotherhood rests on a basis
of religion. Every Mason must believe in God and in the immortality of
the soul. The Bible must be open on every Lodge Altar. A candidate takes
his obligations upon his knees. Before engaging in any important undertaking
a Mason seeks aid and guidance through prayer from the Sovereign Grand
Architect of the Universe. This is religious, but it is not a religion.
It is faith—but it is not a faith confined to any one creed. It
is worship—but it is not a worship chained to any one altar. In
the great words of the First Book of Constitutions it is the religion
"in which all good men agree." It is the ground, which underlies
all religions, all churches, all creeds, all sects. Once Masons stand
together on that ground they may afterwards proceed to build for themselves
this church or that, may incline to one doctrinal interpretation or another:
the Fraternity does not interfere with them in so doing, but it insists
that whatever be their private opinions they shall stand on that ground.
Second, as regards politics. Politics means the discussion and determination
of matters of public policy. Shall a government maintain a large army
and navy or a small one? Shall it charge a tariff on goods shipped into
it from abroad? Shall it have a strong central government, or a weak one?
Shall it allow freedom of thought and speech, or not? Shall it grant religious
freedom, or shall it set up a state church and compel all citizens to
belong to it? How shall it impose and collect its taxes?
Each question of this kind is a question of national policy, and therefore
of politics, consequently matters of politics are of the utmost importance
and concern to any nation. Every citizen, if he is a good citizen, will
bring to bear on such questions his best judgment and will do whatever
his duty demands toward putting into effect such policies as are determined
on.
This is good citizenship and Masonry demands of every member that he be
a good citizen. Just as we saw that the religion of Masonry is that common
ground which underlies all religious parties, so is this good citizenship
the common ground under all political parties. A Mason may adhere to this
political party or to that, may hold one opinion about the tariff or another,
may believe in a large navy or in a small one; nobody can interfere with
him in so doing; but what-ever be his party or his opinion, he must be
a good citizen— law-abiding, faithful to the nation, loyal to the
civil powers, as quick to do his public duties as to do his private duties.
To
sum up: As a Mason you will never introduce into the Craft any controversial
sectarian question; you will pay no heed to those from without who may
attack the Fraternity; you will adhere to that religion in which all good
men agree, and in your life as a member of the Commonwealth you will be
loyal to the demands of good citizenship.
THE
TENETS
(Brotherly
Love, Relief, and Truth)
The principal, or chief, tenets of Freemasonry are, Brotherly Love, Relief,
and Truth. It is necessary not to overlook the word "principal,"
for it signifies that, while it is on these three teachings that our Fraternity
lays the greatest emphasis, yet there are other teachings of almost equal
importance, and in any discussion of our subject those others must not
be lost sight of.
By a "tenet" is meant some teaching so obviously true, so universally
accepted, that we believe it without question and always take it for granted.
Examples of such teachings lie everywhere about us. Good health is better
than illness; a truthful man is more dependable than a liar; it is better
to save money than to waste it; an industrious man is more useful than
an idle one; a wise man is a more able counselor than a foolish one; education
is to be preferred to ignorance—these are but a few of the countless
examples of teachings that no intelligent man can possibly call into question.
Everybody takes them for granted. They are tenets.
When we turn to the Principal Tenets of our own Fraternity we are immediately
struck by an interesting fact: Freemasonry considers Brotherly Love, Relief,
and Truth to be teachings of this kind! It holds them to be true in a
sense that no man can question them: they are obvious, self-proving, axiomatic.
I wonder if you have always considered them to be so? Is it not a common
thing for men to consider Brotherly Love, for example, to be such a thing
that, while it might be highly desirable, it is not practicable, and is
therefore nothing but a floating vision, to be dreamed of but never possessed?
It is challenging for Freemasonry to call such things "tenets,"
for it means that they are not only true, but plainly and obviously and
necessarily true. Unless you can grasp this fact, unless you can see for
yourself that the teachings of Freemasonry are realities, self-evident
realities, and not visionary ideals, you will never be able to understand
Masonic teachings. For Freemasonry does not tell us that Brotherly Love,
Relief, and Truth ought to be true, that it would be better for us all
if they were true—it tells us that they are true. They are tremendous
realities in human life, and it is as impossible to question their existence,
as it is to question the existence of the ground under our feet, or the
sun over our heads. The question is not whether we shall believe in them
or not, for we cannot help but believe in them; the question is, what
we are going to do about them?
Let us now reflect a moment upon the Principal Tenets, beginning with
Brotherly Love. By love is meant the placing of the highest possible valuation
on another person. A man's mother or father, his wife or sweetheart, his
children, his intimate friends, he values for himself—not for advantages
he may gain from them, not for their usefulness to him, but solely each
one in his own person and for his own sake. We work for such persons,
we make sacrifices for them, we delight to be with them; that, in detail
and practice, is what is meant by love.
What then is Brotherly Love? Manifestly, it means that we place on another
man the highest possible valuation as a friend, a companion, an associate,
a neighbor, a fellow. Merely to be with him, merely to spend hours in
his company, to have the privilege of working at his side, is all we ask.
We do not ask that from our relationship we shall make money, or further
our business interests, or achieve some other form of selfish gain. Our
relationship with such a one is its own excuse for being, its own justification,
its own reward. All of us know that this Brotherly Love is one of the
supreme goods without which life is a lonely, unhappy, ugly kind of thing.
This is not a hope or a dream, but a fact—as real as day and night,
or as the law of gravity. Freemasonry builds on that fact, takes it for
granted, provides opportunities for us to have such fellowship, encourages
us to understand and to practice it, and to make it one of the laws of
our existence; it is, in short, and in literal truth, one of its Principal
Tenets.
Relief, which stands next in order, is one of the forms taken by the general
principle of Charity. One must be distinguished from the other, however,
especially as Charity is most often interpreted. When we think of Charity
we think of pauperism, or of chance poverty; we think of it as being a
condition it is necessary for the community or the state to care for.
A man is crippled or chronically ill, or he is the victim of a wave of
unemployment, or he is addicted to some vice, such as drink or gambling,
with the result that his dependents are left in want; to care for such
a man is deemed usually to be a responsibility resting on the public,
and as a rule the public discharges that responsibility through some form
of organized effort financed by general subscriptions or out of public
funds.
The Masonic conception of Relief is somewhat different from this. While
it happens that now and then some Brother, through misfortune and no fault
of his own, becomes more or less permanently incapacitated to support
himself and family, and under such circumstances is cared for by Outside
Relief, at the Masonic Home, or by his Lodge, such cases are the exception
rather than the rule, and are not what is meant by Masonic Relief. The
qualifications demanded of a petitioner are such as to exclude the type
of men who, through indolence or vice, may be expected to lapse into pauperism
or into chronic poverty.
Masonic Relief takes it for granted, instead, that any man, no matter
how industrious and frugal he may be, may through sudden misfortune, or
other conditions over which he has no control, find himself in temporary
need of a helping hand. To extend to him a helping hand under such circumstances
is not what is generally described as charity, but is one of the natural
and inevitable acts of Brotherhood. Any possible conception of Brotherhood
must, in the very nature of the case, include as a part of itself this
willingness to give help, aid and assistance. Therefore Relief, as thus
Masonically understood, is in strict truth a Tenet. If we are going to
have Brotherhood at all, we shall expect this free and cordial spirit
of helpfulness to be a part of it.
By Truth, the last of the Principal Tenets, is meant something more than
the search for truths in the intellectual sense, though that is included
necessarily, and is one of the things meant by Freemasonry's motto, "Let
there be light." By Truth is meant that if we are to have a permanent
Brotherhood its members must be truthful in character and habit, dependable,
men of honor as well as of honesty, men on whom we can rely to be faithful
fellows and loyal friends. Surely no argument is needed to prove that
Truth, as thus understood, is a necessity, that it is required in the
nature of things if a Brotherhood is to exist, and therefore something
we should all take for granted as being beyond question.
As said in the beginning, Brotherly Love, Relief, and Truth are the Principal
Tenets of Masonry. There are other Tenets, also, teachings of a truth
and necessity so obvious that argument is never necessary to sustain them.
You are urged to ponder the teachings of the Craft as you progress from
Degree to Degree with this in mind. You may not find that any of them
are novel, or exciting. Novelty, however, while it may at times have its
own interest, is not to be compared in value with the knowledge that the
truths on which Freemasonry is founded are eternal: they are never new,
neither are they ever old; time cannot wither nor custom stale their infinite
variety, the freshness of immortality is on them because they never die,
in them is a ceaseless inspiration and an inexhaustible appeal. They are
tenets of Freemasonry because always and everywhere they have been tenets
of human life.
SYMBOLS
OF THE FIRST DEGREE
The symbols, emblems and allegorical ceremonies of the First Degree have
each a meaning; taken together these meanings comprise the teaching of
the Degree. The time is too brief to give you complete explanations of
them, or even to mention all of them, but believe it will be profitable
to you to have a few hints and suggestions, especially as they will show
that every detail of the Ritual is filled with a definite significance
which each Mason can learn if he applies himself.
The symbolism of the hoodwink is twofold: first, it emphasizes the veil
of secrecy and silence surrounding the mysteries of Freemasonry; secondly,
it represents the mystical darkness, or ignorance, of the uninitiated.
It is removed at the appropriate time; that is, when the candidate is
in the proper attitude to receive Light and suggests that we do not make
the great things of existence, such as goodness, truth and beauty, but
find them; they are always there; it is our blindness that conceals them
from us.
The
Cable Tow is a symbol of all those external restraints by which a man
is controlled by others, or by forces outside himself. If a man does not
keep the law of his own free will he must be compelled to keep it by compulsion.
The removal of the Cable Tow means that when a man becomes the master
of himself he will keep the law instinctively, out of his own character,
and not under compulsion. The length of the Cable-Tow is frequently referred
to in the language of Freemasonry, but many of the new Brethren do not
understand its meaning. Formerly, a Cable-Tow was deemed to be the distance
one could travel in an hour, which was assumed to be about three miles.
In California this is any reasonable distance from which a summons may
be answered, health and business permitting. Each Mason is bound to all
other Masons by a tie as long and as strong as he himself determines his
ability will permit. One may also consider the idea of the silver cord
(Ecclesiastes 12:6) and the Cable-Tow.
The Lodge is a symbol of the world, more properly of the world of Masonry.
Initiation means birth, or a new birth, an entrance into that world. The
symbol means that in its scope and extent Freemasonry is as broad as human
nature and as wide as mankind and that as a spirit and ideal it permeates
the whole life of every true Mason, outside the Lodge as well as inside.
The Ceremony of Entrance, by which is meant all that happens at the Inner
Door and the passing between the Great Pillars, signifies birth or initiation
and symbolizes the fact that a candidate is entering the world of Masonry.
He leaves the darkness, destitution and helplessness of the world for
the light and warmth of this new existence. It is not an idle formality,
but a genuine experience, the beginning of a new career in which duties,
rights and privileges are real. If a candidate is not to be an Apprentice
in name only, he must stand ready to do the work upon his own nature that
will make him a different man. Members are called craftsmen because they
are workmen. Lodges are quarries because they are scenes of toil. Freemasonry
offers no privileges or rewards except to those who earn them; it places
working tools, not playthings, in the hands of its members. To become
a Mason is a solemn and serious undertaking. Once the step is taken, it
may well change the course of a man’s life.
The
Method of Reception of the candidate into the Lodge room is intended to
symbolize the fact that our rituals are serious and confidential and that
there are consequences for violating this confidence. It also reminds
a man that his every act has a consequence, either in the form of a reward
or a penalty. The method of reception also points out the value of a certain
virtue needed to gain admission into the mysteries of Masonry.
The Rite of Circumambulation. Circumambulation means to walk around some
central point or object. It is Masonry's name for the ceremony of walking
around the Lodge-room, an allegorical act rich with many meanings. One
of the principal of these is that the Masonic life is a progressive journey,
from station to station of attainment, and that a Mason will always be
in search of more light. The act is performed in a clockwise manner, patterned
after the movement of the sun as it is seen from the earth, moving from
East to West, by way of the South. The candidate’s journey around
the Altar also enables the brethren to observe that he is properly prepared.
Circumambulation is an ancient practice found all over the world. Much
the same idea as the labyrinth, it portrays the path of initiation as
that of a journey. In another sense, it symbolically aligns one to a proper
relationship with the order of the universe. There are references to circuitous
routes in Psalms 26:6 and Job 22:14. And one may remember the action at
Jericho. An equally significant ceremony is that of approaching the East.
The East is the source of light that station in the heavens in which the
sun appears when about to chase the darkness away. Masons are sons of
light, therefore face the East.
The Altar is "the most important article of furniture in a Lodge-room”.
The Altar is symbolic of many things. As a temple symbolizes the presence
of Deity, the altar symbolizes the point of contact. Its location in the
center of the Lodge also symbolizes the place which God has in Masonry,
and which he should have in every Mason’s life. It is also a symbol
of worship and faith. The candidate approaches the Altar in search of
light and assumes his obligations there. In the presence of God and his
Brethren, he offers himself to the service of the Supreme Architect of
the Universe and to mankind in general. The Altar is the point on which
life in our Masonic Lodges is focused and it should be accorded the highest
respect. The wisdom of the Master is said to flow from his station in
the East to the Altar. Thus, one should never cross between the Master’s
Station and the Altar when a Lodge is in session.
The Obligation is the heart of the Degree; for when it is assumed by the
candidate, he has solemnly bound himself to Freemasonry and assumed certain
duties, which are his for the rest of his life. The taking of the Obligation
is visible and audible evidence of the candidate’s sincerity of
purpose. The Obligation has a two-fold purpose. In addition to binding
the candidate to Freemasonry and its duties, it also protects the Fraternity
against someone revealing the modes of recognition and symbolic instruction.
The candidate should understand that the great truths, which Masonry teaches
are not secret, but the manner in which Freemasonry teaches these truths
is considered secret.
Like
much in the Fraternity, the roots of this practice are ancient. Making
vows was a common practice in the Mysteries and was even a form of personal
religion to the general populace. In many ways the vow defined their relationship
with the deities of their homeland. Many vows were expressed in terms
such as promises to a Deity in return for safe voyages, successful crops,
healing, and so on. Although the nature of making vows and obligations
has changed in modern times, it remains a very powerful method for setting
direction in one's life and the building of character. The Latin obbligato
literally signifies a tying or binding. The relationship between the Cable
Tow and the Obligation, along with the changing nature of this relationship
as the candidate progresses, should not go unnoticed.
The
ancient oral penalties are retained in our ritual to impress upon the
mind of each Brother how serious a violation will be regarded by the members
of the Fraternity. The Obligations were voluntarily assumed, and every
means possible is used to impress the new Mason with the solemnity and
the necessity for faithful performance of them.
The
Three Great Lights of Masonry are the Holy Bible, Square and Compass.
The Volume of the Sacred Law (no matter what religion) is an indispensable
part of a Lodge. The Grand Lodges of the United States use the Holy Bible
as the V.S.L. on their Altars. In our jurisdiction, a candidate may request
to have his own sacred book present on the Altar with the Bible during
his degree ceremonies. In Lodges in other countries, other sacred texts
are placed on the Altar in place of the Holy Bible, but no Lodge in California
may stand officially open, unless the Holy Bible is opened upon its Altar
with the Square and Compass displayed thereon. The open Bible signifies
that we should regulate our conduct according to its teachings because
it is the rule and guide of our faith and is a symbol of man’s acknowledgment
of his relation to Deity. The Square is a symbol of morality, truthfulness
and honesty. To “act on the square” is to act honestly. The
Compass signifies the propitious use of action and is a symbol of restraint,
skill and knowledge. We might also properly regard the Compass as excluding
beyond its circle that which is harmful or unworthy. The general public
as the symbol of Freemasonry recognizes the Square and Compass.
The symbolism of the square and compass is seen in many ancient carvings
and artwork. A stonecutter’s square has been seen to represent the
earth, while the compass has related to the arc of heaven. Thus their
union has represented the union of heaven and earth. The Volume of Sacred
Law can also represent God’s communication to man through scripture
and inspired writings. The triple symbol can also be seen as representing
God’s expression through the creation of heaven and earth.
The Three Great Lights are also consistent with the three-tier system
of Blue Lodge Masonry. One way of interpreting the triple symbolism is
seeing human nature as divided into three parts – body, mind, and
soul with a Degree for each part. In the same way, the Three Great Lights
are the guiding principals of the three natures: the Square to the body,
the Compass to the mind, and the Volume of Sacred Law for the soul.
The Lesser Lights are the Sun, the Moon and the Master of the Lodge. The
Sun is a symbol of that which is masculine, active, and aggressive; the
Moon, of that which is feminine, receptive, gentle, nonresistant; when
these two types of human action are maintained in balance, mastership
is the result.
The Lambskin Apron. The Apron is at once an emblem of innocence and the
badge of a Mason. By innocence is meant clean thinking and clean living,
a loyal obedience to the laws of the Craft and sincere good will toward
one’s Brethren. The Badge of a Mason signifies, among other things,
that Masons are workers and builders.
Other aspects of this most visible vesture of our Fraternity should be
mentioned. The apron, as a mark of distinction, has been found in many
similar organizations of initiatory nature including the Essenes, and
the Mythraic Mysteries, and has been conspicuous on statues of some Egyptian
and Greek deities. The lamb has always been a symbol of innocence and
sacrifice. There are two senses in which innocence is being used here.
Innocence in one sense is free from moral defect. The other sense used
is that of being new born.
Another consideration of the white lambskin apron is that the Sign of
the Ram begins at the Spring Equinox – the time of year that life
is renewed.
The Masonic Apron is made up of two parts: a square and a triangle, representing
four and three respectively. The symbolism of these numbers, as well as
their sum, should be studied in connection with the form of the apron
in the different degrees. Finally, it should be mentioned that the word
candidate comes from the Latin candidatus which means, “clothed
in white.” The Apron is at once the emblem of purity and the badge
of a Mason. By purity is meant blamelessness, a loyal obedience to the
laws of the Craft and sincere goodwill to the Brethren; the badge of a
Mason signifies that Masons are workers and builders, not drones and destructionists.
The Words, Grips and Tokens are our means of recognition by which among
strangers we are able to prove others or ourselves regular Master Masons
in order to enter into fraternal intercourse.
The Rite of Salutation, in which the candidate salutes each station in
turn, is, in addition to its function as a portion of the ceremonies,
also a symbol of a Mason's respect for an obedience to all just and duly
constituted authorities. The Old Charges state this in a single sentence:
"A Mason is a peaceable subject to the Civil Powers, wherever he
resides or works.''
The same significance is had by the office of Worshipful Master, who is
a symbol as well as the executive officer of the Lodge. As the sun rules
the day, he rules and governs his Lodge; his title, '' Worshipful,'' means
that as the governor he is worthy of reverence, respect and obedience;
and he stands for just and duly constituted officers everywhere, especially
the heads of the State.
In the Rite of Destitution the candidate discovers that he has nothing
of a metallic character on his person. This symbolism reverts to those
ancient times when men believed that the planets determined human fate
and controlled human passions, and that there was a metal by which each
planet was itself controlled. In ancient initiations candidates were compelled
to leave all metals behind, lest they bring into the assembly disturbing
planetary influences. While with us this symbolism no longer has its astrological
character, the old point about keeping out disturbing influences remains;
the candidate is not to bring into the Lodge-room his passions or prejudices
lest that harmony, which it is one of the chief concerns of Masonry to
sustain, shall be destroyed.
The
Northeast Corner is traditionally the place where the cornerstone of a
building is laid; when the Apprentice is made to stand there it is because
he is the cornerstone of the Craft’s future. What the Apprentices
are today Masonry will become in the future. Other considerations on the
northeast corner are the following. The north in Masonry is attributed
to darkness and the east to light. Therefore, the northeast is a place
midway between darkness and light. Being midway, it is also symbolic of
equilibrium. Furthermore, this spot representing equal light and darkness
corresponds with the point of the Spring Equinox when the nighttime is
equal to the daytime. There is some evidence that the lambskin apron was
presented to the candidate at one time in the northeast corner of the
lodge.
It
needs to be mentioned that there is a seeming contradiction of this symbolism
with physical reality. If we imagine the lodge’s boundaries to be
the eastern and western horizons, with the north and south walls being
the Tropic of Cancer and Capricorn (where the sun reaches it northern
and southern limits), then the day that the sun rises in the northeast
corner of the “lodge” is the Summer Solstice near St. John
the Baptist’s Day. Sometimes symbolism overlaps, but in many cases
it is a hint at a deeper meaning.
The Entered Apprentice is himself a symbol, one of the noblest in the
whole emblematic system of the Craft. He represents youth, typified by
the rising sun; but beyond that he represents trained youth, youth willing
to submit itself to discipline and to seek knowledge in order to learn
the great Art of Life, which is the real Royal Art, and which itself is
represented and bodied forth and interpreted by all the Mysteries of Masonry.
It is by such voices and arts as all these, that our magnificent First
Degree gives its teaching to the candidate as a Man and a beginning Mason.
We sincerely hope that these hints, suggestions as to the meaning of these
symbols and emblems, will lead the candidate to seek further for more
light upon them, not alone in order that you may become a well-trained
Mason, but also for their value to him as he lead his life outside the
Lodge room.
Freemasonry
makes extensive use of symbolism and allegory. A general study of symbolism
is recommended to every Mason. Research into the historical uses and meanings
of symbols utilized in the rituals, as well as a comparative study of
mythology, provides a sure foundation for Masonic education. Especially
recommended to Masonic researchers is a working knowledge of the stories
from the Bible. Whenever a person or story is explicitly mentioned or
alluded to in the rituals of our Fraternity, it is our task to find out
why.
In
Masonry, the Lodge is the center of activity. It is symbolically the Temple
of Solomon. All degree work (ritual) and advancement is done within the
Temple. The Temple is considered to be an exact replica of the divine
world. It is sacred; it is the center of the universe. Its structure,
furnishings, dimensions, and proportions – its architecture - are
a mirror image of the Divine. Usually a temple is high upon the mountain
(to be closest to God) and is considered the center of the cosmos. It
is a sacred space, a place out of the ordinary. The Temple is the place
where the human is most likely to encounter the Divine.
Being
Masons, we might expect that the symbolism of stones would be important.
The importance of stone symbolism is pervasive in religious thought. We
can find references connecting stones with the gods back to the remotest
times. It has been considered by some religious historians as being an
archetypal image representing absolute reality. Many of the old gods (i.e.
Mithras) were thought to be born from stones (petra genitrix). Stones
possess the qualities of stability, solidity, and everlastingness which
are also qualities attributed to the gods. There are numerous references
to stones throughout the Bible which allude to a link between the stone,
the sacred, and spirituality. In Isaiah 28:16 we read: “Therefore
thus saith the Lord God, Behold, I lay in Zion for a foundation a stone,
a tried stone, a precious corner stone, a sure foundation: …”
In Psalm 118: 22 we find: “The stone which the builders refused
is become the head stone of the corner.” Also, in Revelation 2:17
we read: “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.” We also read
(Genesis 28:11) that when Jacob had his vision of the angels and the ladder
reaching to heaven, he used a stone as a pillow. After he awoke: “Jacob
rose up early in the morning, and took the stone that he had put for his
pillows, and set it up for a pillar, and poured oil upon the top of it.
And he called the name of that place Beth-El (God’s House).”
WORKING
TOOLS OF AN ENTERED APPRENTICE
The
Working Tools presented to the candidate were those used by the ancient
operative craftsman in the erection of the building on which he was working.
To the Speculative Mason, these represent those moral and spiritual virtues,
habits and forces by means of which a man is enabled to reshape the crude
and often stubborn materials of his nature in order to adjust himself
to the needs and requirements of human society. If a man has lived planlessly,
carelessly, without aim or ideal, he must, if he is to become a Mason,
learn to systematize his life, must adopt a trestle board, as signified
by the Twenty-four Inch Gauge. If he has traits of temper, habits of speech,
or defects of character that disturb or injure others, and interfere with
his taking his proper place in the Brotherhood, as "knots and excrescences"
on a stone interfere with putting it into its allotted place in the building,
he must rid himself of them. This is represented by the Common Gavel.
It is interesting that one tool (gauge) is used passively and the other
(gavel) is used actively. One is a tool of measurement and calculation,
while the other is one of force. One tool decides what to keep, while
the other gets rid of the rest. While they do not contain the whole philosophy
of Masonry, the various Working Tools allocated to the three degrees,
by their very presence, declare that there is constructive work to be
done; and by their nature, indicate the direction this work is to take.
AN
INTERPRETATION OF THE RITUAL OF THE FIRST DEGREE
The word "Apprentice" means a beginner, a learner. In what is
the Entered Apprentice Mason a beginner? Of what is he a learner? It is
a privilege to give you some suggestions that will help you to answer
these questions for yourself in order that you may better appreciate and
understand the First Degree which recently was conferred upon you.
The Masonic Lodge room as represented in the Ritual is a symbol of the
world. The particular form in which this symbol was cast harks back to
early times when man believed the earth to be square and the sky a solid
dome; but while this form no longer represents our own knowledge of the
physical shape of the world the significance remains the same; the First
Degree is not intended to be a treatise in geography or astronomy.
"What
is this world which is thus represented? It is the world of Masonry it
is the Masonic career from its beginning to its end, including all that
lies between. The Great Pillars through which the candidate enters it
represent birth and signify that in taking the First Degree he is being
born into the Masonic life. Already he has been born into other worlds,
physical and social, but now he is being born into Masonry; therefore
he is poor, blind, and helpless, like a babe in its mother's womb. As
one of our scholars has said of the candidate, '' The old life with all
its accessories has dropped from him as completely as though he were dead.
He is to enter on a new life in a new world.''
That new world is an organized world. Masonry is systematic, proportionate,
balanced, and exists in the form of duties, laws and definite work, supervised
and regulated, controlled through laws written and unwritten, expressed
through Land-marks, traditions, usages, Constitutions, and By-laws, guided
and directed through officers vested with power and authority. When the
candidate takes his obligation it is to pledge himself to uphold that
lawful system; when he salutes the Master and Wardens it is to signify
his obedience to the legally constituted officers; when he is willing
to follow his guide and fear no danger he expresses his trust in, and
loyalty to, the Fraternity, as should a child which as yet is unable to
trust himself.
The new world is a lawful world in which caprice and arbitrariness have
no part. It has a definite nature of its own, it is devoted to specified
purposes, it is committed to well-defined aims and ideals. Its members
cannot make it over to suit their own whims or to conform to their own
purposes; they must make themselves over to it, must conform themselves
to its requirements. One does not become a Mason first in order to become
a member; he becomes a member in order to become a Mason, and if there
be in his nature anything that obstructs him, he must make use of his
Working Tools to remove it. Among the first requirements demanded of the
Apprentice is that he shall offer himself as a rough stone, to be shaped
under Masonic laws and influences for a place in the Temple of Masonry.
The world of Masonry is a complete world. Existence in it is fully rounded,
and it satisfies the needs of the whole man— physical, moral, intellectual,
social and spiritual. It establishes its own physical conditions suitably
to its needs. It requires of its citizens that they be good and true men,
able to meet the test of the Square, the Plumb, the Level and the Compasses.
It offers abundant opportunities for good fellowship and social contacts.
It satisfies the mind with the great teachings of a profound philosophy.
It worships God, prepares its altars, opens the Sacred Books and leads
the life of prayer according to the needs of the soul. It is to learn
such a life as this that an Apprentice must study to improve himself in
Masonry; it is not permitted him to come merely for the loaves and fishes,
or only to be entertained, or to seek for himself some personal advantage,
but it is required of him that he shall build his life according to this
trestle board of a well-rounded existence, assisted by guides and teachers,
encouraged and inspired by experienced Brethren, and using the Working
Tools and all other means provided.
This world of Masonry is dedicated to Brotherhood. Unless the Apprentice
is willing and qualified to lead the brotherly life he will never be able
to master the Royal Art. Unless in his obligations he pledges himself
to live the brotherly life with genuine sincerity, the Mystic Tie can
never take lasting hold of his nature. Unless he is willing to abide by
the laws, everyone of which at bottom exists to define, regulate, or control
the brotherly life, he will find himself out of joint with the Fraternity
and unable to find foothold in the world he seeks to enter, All our ritual,
symbols, emblems, allegories and ceremonies, in all the richness and variety
of their meaning, point in the same direction; and except an Apprentice
shall thus accept and understand them, he will fail to understand the
Masonic teaching.
In taking his First Degree an Apprentice takes his first step into such
a life as this; passes through the portals of birth into such a world
as this; passes from the darkness, destitution and helplessness of the
unenlightened world into the light and warmth of such an existence as
this. This is the great meaning of the Degree; and the Degree therefore
is not an idle formality, but a genuine experience, the beginning of a
new career in which duties, rights and privileges are as actual as anything
can be, so that if a candidate is to be more than an Apprentice in name
only he must stand ready to do a work upon his own nature which may leave
him a different kind of man.
As an Entered Apprentice he must therefore possess certain qualities.
One of these is obedience. Except a learner is willing to obey his guides
and teachers, there is no way for him to learn. Such obedience is not
intended to be blind or servile, nor rest on fanaticism; it is only what
is required of any man, young or old, who undertakes the mastery of a
new art.
Another qualification is humility. An Apprentice will never be subjected
to humiliation, but it is demanded of him that he have humility, a willingness
to be led and directed, a freedom from egotism or conceit, a complete
absence of any presumptuous belief that he knows already what he has only
begun to learn.
With these he needs also industriousness. Freemasonry maintains a high
threshold. It holds out no deceptive promise of an easy victory, but makes
it plain that many obstacles and hazards will be encountered in the journey.
Its members are called Craftsmen because they are workmen; its Lodges
are called quarries because they are scenes of toil; it offers no wages
or rewards except to those who earn them; it places Working Tools in the
hands of its members, and not playthings.
Also it would be wise for any Entered Apprentice Mason to study a little
in Masonic literature, not laboriously or necessarily at great length,
but enough to familiarize himself with the Landmarks of our history, with
our Ritual, philosophy, and jurisprudence. There is no need for you to
buy such books; you may borrow them without charge from the Grand Lodge
Library. Time invested in them will bring you a rich return in the future.
These books may be obtained from Lodge libraries, from Masonic libraries
located in our large cities and in some cases from public libraries. After
completing the Degrees you will be in a better position to judge what
writings will better serve your needs and it is suggested that before
purchasing you give the matter the same serious thought and consideration
you would give to any other financial transaction. Time, however, invested
in Masonic study will bring you rich returns.
In conclusion you are urged to receive what has been said as to the nature
of Apprenticeship, not as a series of pious moralizing or as a counsel
of perfection. It is a solemn and serious thing to become a Mason. Once
the step is taken, it may well change the course of a man's life, and
frequently does. What has been said about the First Degree describes actualities
and realities. Let that be all the more stimulus to you to do thoroughly
the work of learning; if failure brings painful consequences success will
bring a life-long reward. And our wish for you is abundant success.
QUALIFICATIONS
OF A PETITIONER
The
qualifications to be a Mason are clear and distinct. There are physical,
moral and spiritual qualifications. In California, the petitioner must
be a man of at least 21 years of age. He must be free of any previous
felonious criminal convictions and be of good moral character. He must
also believe in a Supreme Being and the immortality of the soul.
The
physical qualifications are necessary because the person must be free
to make his own life decisions and be responsible for himself. The moral
qualifications are self-evident for the viability of any brotherhood and
the lofty ideals of our society. The two spiritual qualifications not
only inform the entire structure of Freemasonry but also align the Fraternity
with the great Mystery Schools and religions of the world. It is the transition
from belief to knowledge that seals the mark of true spiritual initiation.
THE
SECRET BALLOT
After a man has applied for Masonic membership, and his background has
been thoroughly investigated, the lodge members vote by secret ballot
to accept or to reject him for membership.
Masonry's secret ballot is another of its ancient customs. It has been
rather aptly said that when a petitioner is voted upon for Masonic membership
he undergoes the "Ordeal of the Secret Ballot". To be elected,
he must receive an affirmative vote from each and every member present
at that meeting. Just one member out of all present - there could be twenty,
or fifty, or a hundred members in attendance - can drop the black cube
and deny him membership. When you consider the moral yardstick by which
Masons measure membership applicants and that only one negative vote can
reject a petitioner, it would seem reasonable to assume that a large proportion
of petitioners would be rejected for membership. But that is not the case.
Many, many more are elected than are rejected. That fact is testimony
to the generally good judgment of those who recommend applicants, and
it also indicates that the fraternity, by and large, attracts good men.
Much has been said and written, pro and con, about the secret ballot.
Some argue, not without logic, that it is not fair for just one member
out of all those who may be present at a meeting to be able to deny a
petitioner membership. Others argue, also logically, that if even one
member knows something negative about a petitioner, then that one member
should have the right and the opportunity to prevent the entrance into
Freemasonry of one he feels would bring discredit to it.
It goes without saying that a member who rejects a petitioner for mere
petty reasons having nothing to do with moral fitness occasionally abuses
the secret ballot, but such instances are rare and in almost every election
the good man is elected to membership.
It is also undeniable that despite the requirements as to recommendation,
as to background investigation, and as to unanimous secret ballot, an
occasional undesirable person attains Masonic membership. Again, though,
these instances are relatively rare. It should be remembered that if a
member ever acts contrary to the rules and regulations of Freemasonry,
he can be suspended or expelled from membership.
PREPARATION
FOR INITIATION
Ideally,
the candidate should find his way to the door of Freemasonry on his own.
If a man senses the stirrings in his heart for a deeper understanding
of life than that he has heretofore found, he will seek until he finds
the Fraternity. This turning of the heart is really the beginning of his
initiation. Therefore, each candidate who comes seeking light is said
to be first prepared in his heart.
While
Freemasonry is not a religion, its ceremonies are of a serious nature,
dignified in their presentation and impart teachings that, if properly
understood, obligate a man to lead a better life. To get the greatest
good from the ceremonies, a candidate should first prepare his mind to
understand and absorb these teachings. The candidate should pay strict
attention to every part of the ceremony, in order that he may gain some
understanding of the teachings of Freemasonry. The methods we use in teaching
may be new and unusual to the candidate, but these methods have been used
for many centuries and have not changed significantly since they originated.
Finally, he should remember that every Mason in the Lodge room is his
friend and brother.
DULY
AND TRULY PREPARED
Being
duly and truly prepared refers to the wearing of special garments furnished
by the Lodge to emphasize our concern with man’s internal qualifications,
rather than his worldly wealth and honors. By wearing these garments,
the candidate signifies the sincerity of his intentions. The symbolism
of the Rite of Destitution reverts to those ancient times when men believed
that the planets determined human fate and controlled human passions,
and that there were metals by which each planet was itself controlled.
In ancient initiations, candidates were compelled to leave all metals
behind, lest they bring into the assembly disturbing planetary influences.
While with us, this symbolism no longer has an astrological character.
However, the old point about excluding disturbing influences remains.
The candidate is not to bring into the Lodge room his passions or prejudices,
lest that harmony, which is one of the chief concerns of Masonry, be destroyed.
Being
duly and truly prepared also refers to the state of a man's heart and
soul as he seeks admission into our Order. "Seek and ye shall find.
Ask and it shall be given unto you. Knock and it shall be opened unto
you."
There
are other factors involved in the preparation of the candidate that will
be addressed in the next degree.
THE
HOLY SAINTS JOHN
Freemasonry, long ago, chose as its patron saints, John the Baptist and
John the Evangelist. By doing this, the Brethren arrived at the conclusion
that their patron saints belonged to a Lodge and that it must have been
in the city in which they lived - Jerusalem. By this tradition, all Lodges
symbolically come from one at Jerusalem. By tradition, also, every Mason
hails from such a Lodge. By coming from this mythical Lodge, he proves
that he hails from a “just and legally constituted Lodge.”
PRAYER
IN LODGE
No
Lodge can be opened or be closed without prayer, which is offered by the
Master or Chaplain. The prayer is universal in nature, and not peculiar
to any one religion or faith. But the act of invoking the blessings of
Deity is a central Masonic practice. At the end of prayer, each member
responds with the words “So Mote it Be”, which means in Modern
English, “So may it ever be”.
THE
LECTURE OF THIS DEGREE
The
Lectures given to the candidate by the Worshipful Master are intended
to elaborate certain phases of the ritual, giving a broader explanation
of the ceremonies in order for the candidate to understand the lessons
of Freemasonry. The four cardinal virtues of Temperance, Fortitude, Prudence
and Justice are explained here as well as the three tenets of Brotherly
Love, Relief and Truth.
The
lodge is dedicated to Saint John the Baptist and Saint John the Evangelist.
Freemasonry long ago chose as its patron saints John the Baptist and John
the Evangelist. By doing this, the Brethren arrived at the conclusion
that their patron saints belonged to a Lodge and that it must have been
in the city in which they lived - Jerusalem. By this tradition, all Lodges
symbolically come from one at Jerusalem. By tradition, also, every Mason
hails from such a Lodge. By claiming to come from this mythical Lodge,
he proves that he hails from a “just and legally constituted Lodge.”
The
form of a Lodge is an oblong square, or a rectangle. It extends from East
to West (horizon to horizon) and between North and South. The covering
of the Lodge is the canopy of heaven. It is not a coincidence that the
two major patrons of the Masonic Lodge have their birthdays near the Summer
and Winter Solstices where the sun reaches its most northern and southern
limits. The East in a Masonic Lodge does not necessarily mean the actual
point of the compass. The East in the Lodge is the station of the Worshipful
Master whence he dispenses light and instruction to all his brethren.
Some Lodges may actually have the Master sitting in another compass location,
but the important point is that the Master is always symbolically located
in the East and the other symbolic points of the West, South and North
are located in proper relation to the station of the Master. Further instruction
is given in the long form of the lecture regarding the Supports of the
Lodge: the three pillars of Wisdom, Strength and Beauty, which also relate
to the three immovable Jewels of the Lodge: the Square, Plumb and Level,
which still further relate to the three principal Officers; The Master,
Senior Warden and Junior Warden and the three Lesser Lights of the Lodge.
The
three movable Jewels of the Lodge consist of the Rough and Perfect Ashlar
and the Trestleboard. The Rough and Perfect Ashlars are precise symbols
of the process of initiation. In a Hermetic sense, the Rough Ashlar is
the prima material, while the Perfect Ashlar is the Philosopher’s
Stone. In Masonry the Rough Ashlar is a stone as cut in the quarry, a
Perfect Ashlar is a stone madeready for the builders use. The Rough Ashler
reminds us of our imperfections. The Perfect Ashlar reminds us of our
hopeful attainment of perfection. The Ornaments of the Lodge consist of
the Mosaic Pavement, the Indented Tessel, and the Blazing Star. We walk
in a world of opposites: good and evil, night and day, hot and cold, love
and hate. The Mosaic Pavement symbolizes this fact. Again, all of these
symbols should be studied further to find out what they conceal and what
they reveal.
THE
CHARGE
At
the end of the ceremony and instruction in each degree, the candidate
is charged to perform his Masonic duties. The Charge given him explains
these duties especially in their relation to the particular Degree. These
Charges should not be ignored as mere conventionalities.
If
you never remember anything else to explain to someone “What is
Freemasonry” the charge in the first degree is quite complete. (California
Monitor)
MY
BROTHER:—Having passed through the ceremonies of your initiation,
allow me to congratulate you on your admission into our ancient and
honorable Fraternity. Ancient, as having existed from time immemorial;
and honorable, as tending to make all men so who are strictly obedient
to its precepts. It is an institution having for its foundation the
practice of the social and moral virtues; and, to so high an eminence
has its credit been advanced, that, in every age and country, men preeminent
for their moral and intellectual attainments have encouraged and promoted
its interests. Nor has it been thought derogatory to their dignity that
monarchs have, for a season, exchanged the scepter for the trowel, to
patronize our mysteries and join in our assemblies.
As a Mason, you are to regard the volume of the Sacred Law as the great
light in your profession; to consider it as the unerring standard of
truth and justice; and to regulate your actions by the divine precepts
it contains. In it you will learn the important duties which you owe
to God, your neighbor, and yourself. To God, by never mentioning His
name but with that awe and reverence which are due from the creature
to his' Creator; by imploring His aid in all your lawful undertakings;
and by looking up to Him in every emergency for comfort and support.
To your neighbor, by acting with him upon the Square; by rendering him
every kind office which justice or mercy may require; by relieving his
distresses and soothing his afflictions; and by doing to him as, in
similar cases, you would that he should do unto you. And to yourself,
by such a prudent and well-regulated course of discipline as may best
conduce to the preservation of your corporeal and mental faculties in
their fullest energy; thereby enabling you to exert the talents wherewith
God has blest you, as well to His glory as to the welfare of your fellow
creatures.
As a Citizen, you are enjoined to be exemplary in the discharge of your
civil duties, by never proposing or countenancing any act which may
have a tendency to subvert the peace and good order of society; by paying
due obedience to the laws under whose protection you live; and by never
losing sight of the allegiance due to your country.
As an Individual, you are charged to practice the domestic and public
virtues. Let Temperance chasten, fortitude support, and Prudence direct
you, and let Justice be the guide of all your actions. Be especially
careful to maintain, in their fullest splendor, those truly Masonic
ornaments — Brotherly Love, Relief and Truth.
Finally: Be faithful to the trust committed to your care, and manifest
your fidelity to your principles by a strict observance of the Constitutions
of the Fraternity; by adhering to the Ancient Landmarks thereof; and
by refusing to recommend any one to a participation in our privileges,
unless you have strong reasons to believe that, by a similar fidelity,
he will ultimately reflect honor on our ancient Institution.
MASONIC
DECORUM AND ADVANCEMENT
THE
PROFICIENCY
The
Proficiency is a series of questions and answers which the candidate is
required to commit to memory prior to being advanced to the next degree.
Among other things, it is intended to:
- Teach
each candidate the language of Freemasonry.
- Fix
in his memory the teachings and structure of the Degree.
- Impress
upon his consciousness the different points of the Obligation.
- Give
each candidate an ancient method to contemplate the meanings behind
the degree.
- Give
the new candidate a point of contact with an established member.
The
long form Proficiency became optional in 1998. Currently, a candidate
must only demonstrate proficiency in the Obligation and Modes of Recognition
of each degree. However, each candidate can still choose to complete his
Proficiency in the long form.
THE
LANGUAGE OF FREEMASONRY
Why
is the language of Freemasonry so different from that which we normally
use? This question is often asked by new members of our Fraternity. The
Ritual of Freemasonry is a product of the early decades of the 18th century.
It contains much of the language of that time period and other words and
phrases from the very old work have been incorporated. This is why the
language is written and spoken as it is. If the time and effort is spent
to study the words of our Ritual, one will discover that the thoughts
and teachings imparted cannot be put in fewer words and still retain their
meaning.
WHEN
TO RISE AND WHEN TO BE SEATED
The
gavel in the hands of the Master of a Lodge is one of the symbols of authority
by which he governs. When the gavel is sounded once in the East at the
beginning of Lodge, the Brethren must come to order. Two raps call the
principle Officers to their feet, and three raps mean that all Brethren
must stand. If everyone is standing, one rap seats everyone in the Lodge.
If the Worshipful Master addresses you by name, arise, face the East,
give the due guard and sign of the degree and listen to his instructions.
If you wish to speak, arise and wait until the Master recognizes you.
Give the due guard and sign of the degree, and then address your remarks
to him.
SUBJECTS
NOT PROPER FOR DISCUSSION IN LODGE
Sectarian
religion and politics should not be addressed in Lodge, and there are
good reasons for this. When we meet in a Lodge, we are all on a common
level, and are not subject to the classes and distinctions of the outside
world. Each Brother is entitled to his own beliefs and convictions. Our
objective is to unite men, not to divide them. These subjects create honest
differences of opinion that might well cause friction between brethren.
There
will also be subjects concerning the Lodge’s business that should
not be discussed. All deliberations should be kept within the bounds of
propriety and everyone should show tolerance for the opinion of others.
Every Master wants harmony in his Lodge. Once a matter has been put to
vote in the Lodge and a decision is made, all members, regardless of how
they voted, should accept the decision. We try to teach every Mason to
be a good citizen and to perform his civic duties. We do not try to keep
anyone from expressing his opinion or from serving his city, county, state,
or nation, in an honorable manner. Anyone who serves in political office
should not act politically as a Freemason, nor use the name of Freemasonry
in exercising his political rights, such as showing affiliation with any
Lodge in his campaign advertising.
THE
WORSHIPFUL MASTER
Why
is the presiding officer of the Lodge called Worshipful? This is an Old
English word meaning, “worthy of respect.” Since he is chosen
by the Brethren, they deem him to have sufficient wisdom, integrity and
Masonic knowledge to govern the Lodge properly. Why is the Worshipful
Master’s station in the East? In the world of nature, the sun rises
in the East to shed light and luster on earth. In a like manner, it is
the province of the Master to be the source of Masonic knowledge for his
Brethren as they “approach the East in search of light.” Why
does the Master wear a hat in the Lodge? He wears the hat, and the remainder
of the Brethren remain uncovered, for several reasons. Keeping the head
covered while others are uncovered has long been a symbol of superior
rank. Men, as a mark of respect, usually uncover in the presence of those
they deem to be of superior rank. Also, it is possible that the Worshipful
Master wears a hat because King Solomon wore a crown as a mark of dignity.
The title Master is not unlike the Master of a ship or one who has received
a Masters Degree in his chosen discipline. He is capable of teaching his
subject - thus imparting “light” or knowledge.
THE
TILER
The
Tiler guards the avenues approaching the Lodge. A Lodge is said to be
“duly tiled” when the necessary precautions have been taken
to guard against intrusion by cowans, eavesdroppers or other unauthorized
persons. (A cowan is one who tries to masquerade as a Mason. He has not
done the work but says he has in order to gain admittance. An eavesdropper
is one who tries to steal the secrets of our Society. He would forge a
dues card or may find one and try to masquerade as the owner.) If a Brother
comes to Lodge late and wants to join the meeting, the Tiler sees that
he is properly clothed and then vouches for him as qualified to enter.
It is the duty of the Tyler to inform the Junior Deacon when a qualified
Brother wishes to enter the Lodge and to let the Brethren know in which
Degree the Lodge is working.
NO
HORSEPLAY OR HAZING
There
is no place for horseplay or hazing during our ceremonies, and the candidate
can be assured that there will be none. The rituals are serious and solemn,
and we try to teach moral lessons with great dignity. Anything, which
is told to the candidate in a joking manner, serves only to desecrate
the honorable purposes of Freemasonry. The candidate should have no apprehension
about entering a Lodge. He is always entering a society of friends and
brothers where he will be treated with dignity and decorum at all times.
THE
HEART OF THE MASONIC FAMILY
Freemasonry
is not just another fraternity or association of men banded together for
social, political or economic advantages. Our foundation is built on a
philosophy of friendship and brotherly love. We also make many worthwhile
contributions to our society and community. For example, the California
Grand Lodge manages two magnificent total care homes in Union City and
Covina for our aged Brethren and their widows. In addition, the Masonic
Home in Covina cares for disadvantaged children, both those who are related
to a Mason and those who are not.
THE
RIGHTS OF AN ENTERED APPRENTICE MASON
These
are very limited, since he cannot vote or hold office. He is, however,
entitled to a Masonic funeral. The Entered Apprentice is not entitled
to organized Masonic Charity, but this does not bar him from receiving
assistance from a Mason, as an individual. He can attend a Lodge while
an Entered Apprentice Degree is being presented. He has a right to be
instructed in his work and in matters pertaining to his degree. If charged
with violating his obligation, he is entitled to a trial. He is entitled
to apply for advancement to the Second Degree, when proficient in the
Entered Apprentice Degree. He may not receive the degrees of Craft Masonry
elsewhere without consent of the Lodge. Also, the Apprentice possesses
modes of recognition by which he can make himself known to other Masons.
RESPONSIBILITIES
OF AN ENTERED APPRENTICE
An
Entered Apprentice Mason has very few actual Lodge responsibilities. He
must keep secret everything entrusted to him, conduct himself with proper
decorum and diligently work to learn his proficiency and as much about
the Craft as possible. He should not be content with learning the words
letter-perfect, but should study the meanings also. If he cannot interpret
these for himself, he should seek help from others. Complete faithfulness
to his obligations and implicit obedience to the charge are among his
important and lasting responsibilities. Freemasonry preserves a secrecy
about all its work in the Lodge: it meets behind closed doors; it throws
over its principles and teachings a garment of symbolism and ritual; its
Art is a mystery; a great wall separates it from the world. Nor is its
work easy to understand. If this be true, we urgently advise you not to
be content with the letter and outward form of this, your beginning period,
but to apply yourself with freedom, fervency and zeal to the sincere and
thorough mastering of our Royal Art.
FAMOUS
FREEMASONS
Many
men whose names have been instrumental to the history and development
of our civilization have been Freemasons. The following are but a few
of the many famous historical figures who have participated in our mysteries.
THE
ARTS:
COMPOSERS:
Irving Berlin, George M. Cohan, Wolfgang Amadeus Mozart, John Phillip
Souza, Richard Wagner, Franz Joseph Haydn, Franz Listz, and many others.
ENTERTAINERS:
John Wayne, Gene Autry, Ernest Borgnine, Joe E. Brown, Bob Burns, Eddie
Cantor, Charles D. Coburn, William F. “Buffalo Bill” Cody,
Donald Crisp, Cecil B. DeMille, Richard Dix, Douglas Fairbanks Sr.,
W.C. Fields, Clark Gable, Arthur Godfrey, David W. Griffith, Oliver
Hardy, Jean Hersholt, Harry Houdini, Al Jolson, Charles “Buck”
Jones, Harry Kellar, Harold C. Lloyd, Tom Mix, Dick Powell, Will Rogers,
Charles S. “Tom Thumb” Stratton, Richard B. “Red”
Skelton, Paul Whiteman, Ed Wynn, Darryl Zanuck and many others.
SCULPTORS:
Gutzon Borglum and his son, Lincoln Borglum (together carved Mt. Rushmore
National Memorial), Johann G. Schadow (Prussian Court Sculptor) J. Otto
Schweizer and many others.
WRITERS:
Robert Burns, Samuel L. Clemens (Mark Twain), Sir Arthur Conan Doyle
(Sherlock Holmes), Edward Gibbon (Decline and Fall of the Roman Empire),
Edgar A. Guest, Rudyard Kipling, Alexander Pope, Sir Walter Scott, Jonathan
Swift, Lowell Thomas, Voltair and many others.
BUSINESS:
BUSINESS
LEADERS: John Jacob Astor (financier), Lloyd Balfour (Jewelry), Lawrence
Bell (Bell Aircraft Corp.), William H. Dow (Dow Chemical Co.), Henry
Ford, Alfred Fuller (Fuller Brush), King C. Gillett (Gillett Razor Co.),
Sir Thomas Lipton (tea), Fredrick Maytag, Andrew W. Mellon (banker),
James C. Penny, George Pullman, David Sarnoff (father of T.V.), Leland
Stanford (railroads - Stanford Univ.) and many others.
MILITARY
& POLITICS:
MILITARY
LEADERS: Generals John J. Pershing, George Marshall, Douglas MacArthur,
Joseph Stillwell, Johnathon Wainwright, Curtis E. LaMay, Omar N. Bradley,
Henry H. “Hap” Arnold, Claire L. Chenault, Mark Clark, James
Doolittle, Admirals David G. Farragut (First Admiral of the U.S. Navy),
Ernest J. King, Richard Byrd and many others.
UNITED
STATES PATRIOTS: Francis Scott Key (wrote our National Anthem), Ralph
Bellamy (wrote our Pledge of Allegiance), Paul Revere, John Paul Jones,
Benjamin Franklin, John Hancock, Patrick Henry and many others.
UNITED
STATES POLITICIANS: Thomas Dewey, Everett Dirksen, Fiorello H. LaGuardia,
John Marshall, Barry Goldwater, Hubert Humphrey, Robert Dole, Jack Kemp
and others.
UNITED
STATES PRESIDENTS: George Washington, James Monroe, Andrew Jackson,
James Polk, James Buchanan, Andrew Johnson, James Garfield, William
McKinley, Theodore Roosevelt, William H. Taft, Warren G. Harding, Franklin
D. Roosevelt, Harry S. Truman and Gerald Ford.
WORLD
LEADERS: Emilio Aguinaldo (Phillippine Patriot and General), Miguel
Aleman (Mexican President 1947-52), Eduard Benes (President of Czechoslovakia
1939-48), Sveinn Bjornsson (1st President of Iceland), Simon Bolivar
(“George Washington of S. America”) Napoleon Bonaparte (and
his four brothers), King Charles XIII (King of Sweden 1748-1818), Sir
Winston Churchill, Randolph Churchill, King Edward VII and King Edward
VIII (Kings of England, 1901-10 & 36, respectively), Francis II
(Holy Roman Emperor, 1768-1806), Frederick the Great (King of Prussia
1740-86), George I & George II (Kings of Greece, 1845-1913 &
1922-47), George IV & George VI (Kings of England 1760-1820 &
1820-30), Gustavus VI Adolphus (King of Sweden 1792-1809), Kamehemeha
IV and Kemehemeha V (Kings of Hawaii (1854-63 & 1863-72) Leopold
I (King of Belgium (1831-65), Peter the Great (Emperor of Russia 1689-1725),
William I (King of Prussia 1861-88), William II (King of the Netherlands
(1792-1849), William IV (King of England (1830-37) and many others.
RELIGION:
RELIGIOUS
LEADERS: James C. Baker (Bishop, Methodist Church, organized first Wesley
Foundation in U.S.), Hosea Ballou (Founder, Universalist Church), Robert
E. B. Baylor (Baptist clergyman, founder of Baylor University), Preston
Bradley (founder of the Peoples Church), Father Francisco Calvo (Catholic
Priest who started Freemasonry in Costa Rica in 1865), Hugh I. Evans
(National head of the Presbyterian Church, U.S.A.), Most Reverend Geoffrey
F. Fisher (former Archbishop of Canterbury), Eugene M. Frank (Methodist
Bishop), Reverend Dr. Norman Vincent Peale (Methodist Episcopal minister
and author) Titus Low (President of Methodist Council of Bishops), Thomas
Starr King, Swami Vivekananda and many others.
SCIENCE
& TECHNOLOGY:
ASTRONAUTS:
Ed Aldrin, Neil Armstrong, Gordon Cooper, Don Eisle, Virgil Grissom,
Ed Michell, Tom Stafford, Fred Haise, and Wally Shirra.
EXPLORERS:
Hiram Bingham (Discoverer of Machu Picchu), James Bruce (Discoverer
of the source of the Blue Nile), Adm. Richard E. Byrd, Christopher “Kit”
Carson, William Clark; Merriwether Lewis, and Robert E. Peary.
INVENTORS
AND SCIENTISTS: Samuel Colt (firearms), Sir Alexander Fleming (penicillin),
Edward Jenner (vaccination) Simon Lake (first practical submarine),
John L. McAdam (Macadamized roads), Luther Burbank and many others.
OTHERS:
SPORTS:
Grover C. Alexander, Cy Young, Jack Dempsey, Arnold Palmer, Tyrus R.
“Ty” Cobb, Carl O. Hubbell, Christopher “Christy”
Mathewson, Mordecai P.C. Brown, Gordon “Mickey” Corchran,
Avery Brundage, Albert “Happy” Chandler, Branch Rickey,
Knute Rockne and many others.
YOUTH
ORGANIZATION FOUNDERS: Daniel Carter Beard (Boy Scouts), Frank S. Land
(International Order of DeMolay), William Mark Sexson (International
Order of Rainbow for Girls)
Further
information concerning famous and historical Freemasons can be found
in Brother W.R. Denslow’s book “Ten Thousand Famous Freemasons”.
MASONIC
GLOSSARY - ENTERED APPRENTICE
| Appertaining |
belonging
to, or connected with, as a rightful part or attribute; relating to |
| Archives |
a place
in which records and historical documents and items are preserved |
| Bade |
told;
ordered; requested; directed |
| Cable's
Length |
a maritime
unit of length; about 100 fathoms or 600 feet |
| Cable
Tow |
a twisted
rope, usually of cotton or synthetic material, used symbolically to
bind or make fast; originally a particularly strong rope |
| Cardinal |
of basic
importance; main; primary; essential; principal |
| Circumscribe |
to draw
a line around; to limit in range of activity definitely and clearly |
| Circumspection |
carefulness
in considering all circumstances and possible consequences |
| Clad |
covered
or clothed |
| Conduce |
to lead
or tend to a particular and desirable result |
| Corporeal |
having,
consisting or, or relating to, a physical material body; not intangible |
| Divested |
to deprive
or take away from; to undress or remove clothing, ornaments or equipment |
| Due |
proper;
according to accepted standards or procedures |
| Engrave |
to cut
figures or letters into wood or metal |
| Equivocation |
to avoid
committing oneself to what one says; uncertainty; uncertain or questioning
disposition or mind |
| Etch |
to produce
as a pattern on a hard service by eating into the material's surface
as with acid or a laser beam |
| Fellow |
a member
of a group having common characteristics; an associate; an equal in
rank or power or character |
| Fortitude |
strength
of mind that enables a person to encounter danger, or bear pain or
adversity, with courage |
| Guttural |
of,
or having to do with, or involving the throat |
| Hail,
Hele, Hale |
to hide
or conceal; to cover; to keep out of view |
| Hoodwink |
a blindfold |
| Hoodwinked |
blindfolded |
| House
Not Made With Hands, Eternal in the Heavens |
that
which lies beyond death; heaven
(II
Corinthians 5:1) |
| Immemorial |
extending
or existing since beyond the reach of memory, record or tradition |
| Impart |
to give;
to communicate knowledge of something; to make known; tell; relate |
| Indite |
to
write down; to put down in writing |
| Intrinsic |
belonging
to a thing by its very nature; the essential nature or constitution
of a thing; inherent; in and of itself |
| Invest |
to
give; to furnish; to clothe |
| Inviolate |
not
broken or disregarded; not told to others; respected |
| Light |
knowledge
or understanding |
| Manual |
of,
or having to do with, or involving the hands |
| Mystery |
the
secret or specialized practices or ritual peculiar to an occupation
or a body of people; rites or secrets known only to those initiated |
| Passions |
great
emotion; the emotions as distinguished from reason; powerful or compelling
feelings or desires |
| Pectoral |
in,
on, or of the chest |
| Pedal |
of,
or relating to, the foot or feet |
| Precepts |
a principal
or instruction intended especially as a general rule of action |
| Prudence |
the
ability to govern and discipline oneself by the use of reason; skill
and good judgment in the management of affairs or the use of resources;
caution or circumspection as to danger or risk |
| Saints
John |
Saint
John the Baptist and Saint John the Evangelist, the two ancient patron
saints of Freemasonry |
| Shod |
wearing
footgear, with shoes on |
| Steady |
constant
in feeling, principle, purpose or attachment; dependable; firm in
intent showing little variation or fluctuation; unwavering; resolute |
| Subdue |
to
bring under control especially by an exertion of the will; to reduce
the intensity or degree of; tone down |
| Superfluity |
excess;
unnecessary; immoderate, especially living habits or desires |
| Superfluous |
exceeding
what is needed; excess; extra; not needed; unnecessary |
| Temperance |
moderation
in action, thought or feeling; self-restraint; a habitual moderation
in the indulgence of the appetites or passions; moderation in, or
abstinence from, the use of intoxicating substances |
| Tongue
of Good Report |
having
a good reputation; those who know you report that you are a good man;
a credit to yourself and to society |
| Usual
Vocation |
your
job; the manner in which you make your living |
| Vouch |
assert;
affirm; attest; to verify; to supply supporting testimony; to support
as being true |
| Vouchsafe |
to
grant or furnish; to give by way of reply |
| Warden |
an
official having care or charge of some administrative aspect or an
organization or some special supervisory duties; a British term used
in the Episcopal Church and at various colleges and in government
functions |
| Worshipful |
notable;
distinguished; worthy of respect; a British term used as a title for
various persons or groups of rank or distinction |
Questions
for the Entered Apprentice Mason
1. What does Freemasonry
mean to you? What are its purposes, aims and ideals?
2. What is the difference
between OPERATIVE Masonry and SPECULATIVE Masonry? Are we today Operative,
Speculative or both?
3. What is the difference
between SPECULATIVE Masonry and APPLIED Masonry?
4. Where and when
did Freemasonry originate? From what date do we trace our modern origins?
What occurred on this date?
5. What is the meaning
of the titles A.F. & A.M. and F. & A.M.? In California, which
title do we use?
6. Is Freemasonry
a religion? Why or why not?
7. Is Freemasonry
considered a Secret Society? Why or why not?
8. Allegorically,
in what historical location is the degree work of our Lodges meant to
take place? Why is this place so important?
9. Giving your own
opinion, why do you believe that only one who believes in a Supreme Being
may become a Mason?
10. What are the qualifications
to become a Mason under the Jurisdiction of the Grand Lodge of California?
11. What percentage
of a Lodge must vote favorably upon an application for it to be accepted?
12. What do we mean
when we say that a candidate must be first prepared in his heart?
13. What is the meaning
of "duly and truly prepared"?
14. What is the symbolism
of the Hoodwink?
15. What is the symbolism
of the Cable-Tow?
16. How is the candidate
received upon first entering a Lodge and what is it meant to convey?
17. What is the purpose
of circumambulating (walking in a circle around) the Lodge room during
the ceremony of initiation?
18. Who are the Holy
Saints John and what is their importance in Freemasonry?
19. What are the Three
Great Lights of Masonry and why are they placed in the center of the Lodge?
20. What does the
open Volume of the Sacred Law (VSL) upon the Altar signify, and which
Holy Book(s) do we use in California?
21. Give the meaning
of the Square.
22. Give the meaning
of the Compass.
23. Of what significance
is the Obligation?
24. Even though the
physical penalties mentioned in the Obligation are symbolic, why are they
retained in the ritual work?
25. Of what is the
Lambskin Apron an emblem? What does it signify?
26. What are the Working
Tools of an Entered Apprentice Mason? After reading what the ritual has
to say about them, what, in your own words, do you think they mean for
us? Consider the difference between Operative and Speculative Masonry
27. What is the Rite
of Destitution meant to teach us?
28. The North is a
place of darkness. The East symbolizes the rising Sun or the dawn of illumination.
Why is the Entered Apprentice placed in the North-East corner of the Lodge?
29. Name the Four
Cardinal Virtues
30. What are the Three
Great Supports of Masonry? To which Officers are they attributed?
31. What is the difference
between a Rough Ashlar and a Perfect Ashlar? Why is this symbol considered
by some to be the most important symbol in all of Freemasonry?
32. Define the term
Cowan.
33. Define the term
Eavesdropper.
34. What is the meaning
of the term "Worshipful," and how is it used in a Masonic Lodge?
35. Give an example
of one symbol from the Entered Apprentice Degree and describe its meaning.
Look below the surface and try to see what universal principles it is
meant to communicate.
36. What has been
your experience of Freemasonry thus far? Has it met your expectations?
Why or why not?
37.
Did reading this book add anything to your experience in taking the First
Degree of Masonry
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