THE
MASTER MASON' S
HANDBOOK
by
W. B r o. J. S. M. W A R D
INTRODUCTION
By the Hon. Sir John A. Cockburn
W.Bro. Ward has lost no time in supplying his large circle of
readers with this little book on the 3 degree. With becoming
reverence he touches on the last great lesson which Masonry
presents to the mind of the Craftsman. Among the manifold
blessings that Freemasonry has conferred on mankind none is
greater than that of taking the sting from death and robbing the
grave of victory. No man can be called Free who lives in dread of
the only event that is certain in his life. Until emancipated from the
fear of death, he is all his life long subject to bondage. Yet how
miserably weak is this phantom king of Terrors who enslaves so
many of the uninitiated. As Francis Bacon remarked, there is no
passion in the mind of man that does not master the dread of death.
Revenge triumphs over it; love slights it; honour aspireth to it; grief
flieth to it. Death has always been regarded as the elucidation of the
Great Mystery. It was only at the promise of dissolution that the
seeker after the Elixir of Life exclaimed Eureka. Masonry regards
death but as the gate of life, and the Master Mason learns to look
forward with firm but humble confidence to the moment when he
will receive his summons to ascend to the Grand Lodge above.
Brother Ward very properly attaches much significance to the Pass
Word leading to the 2 degree and 3 degree. In the Eleusinian
Mysteries an ear of corn was presented to the Epoptai. This, as an
emblem of Ceres, represented by the S.W., is appropriate to the
F.C.'s, who are under the guidance of that officer, while the name of
the first artificier in metals, which is reminiscent of Vulcan, the
Celestial Blacksmith, seems specially befitting to the attributes of
the J.W., as it was in the days before 1740. The author sees in the
lozenge formed by two of the great lights a representation of the
Vesica Piscis. This symbol, whose literal meaning is "the bladder of
the fish,' is of deep significance. Some see in it the essential scheme
of ecclesiastical architecture. But as the spiritually blind are unable
to discern similitudes, so those who are gifted with deep insight are
apt to over estimate analogies. The Vesica Piscis being, as Brother
Ward rightly states, a feminine emblem, and therefore one sided,
can hardly represent the equilibrium attained by the conjunction of
the square and compasses. These respectively stand for the
contrasted correlatives which pervade Creation, and, like the pillars,
are typical when conjoined of new stability resulting from their due
proportion in the various stages of Evolution. The progressive
disclosures of the points of the compasses seems to indicate the
ultimate realisation of the spirituality of matter; the at-one-ment
and reconciliation at which Freemasonry and all true religions aim.
Brother Ward repeatedly points out the similarity that exists
between the lessons of Christianity and of Freemasonry. It is indeed
difficult to distinguish between them, The Ancient Mysteries
undoubtedly possessed in secret many of the truths proclaimed in
the gospel. St. Augustine affirms that Christianity, although not
previously known by that name, had always existed. But whereas
the hope of immortality was formerly in the Mysteries confined to a
favoured few, the new Convenant opened the Kingdom of Heaven
to all believers. Incidentally this little volume clears up many
passages which are obscure in the Ritual. For example, there could
be no object in directing that the F.C's, who, on account of their
trust-worthiness, were selected by the King to search for the Master,
should be clothed in white to prove their innocence. That was
already beyond question. The order was evidently meant for the
repentant twelve who took no actual part in the crime. This and
similar inconsistencies in the Ritual may be accepted as evidence of
its antiquity. Had it been a modern compilation such contradictions
would have been studiously avoided.
It is probable that many earnest Masons may not agree with all
Brother Ward's interpretations. Nor can such unanimity reasonably
be expected. Freemasonry, as a gradual accretion of the Wisdom of
Ages Immemorial, bears traces of many successive schools of
thought. But all its messages are fraught with hope for the
regeneration of humanity. The author intimated his desire in this
series of handbooks to lead others to prosecute the study of
Masonry for themselves; and indeed he has abundantly proved that
in its unfathomable depths there are many gems of priceless ray
serene which will well repay the search. Brother Ward is heartily to
be congratulated on having attained the object he had in view.
J.A.C.
PREFACE
THE third degree in Freemasonry is termed the Sublime Degree
and the title is truly justified. Even in its exoteric aspect its simple,
yet dramatic, power must leave a lasting impression on the mind of
every Cand.. But its esoteric meaning contains some of the most
profound spiritual instruction which it is possible to obain to-day.
Even the average man, who entered The Craft with little realisation
of its real antiquity and with the solemnity of this, its greatest
degree. In its directness and apparent simplicity rests its
tremendous power. The exoteric and esoteric are interwoven in
such a wonderful way that it is almost imopssible to separate the
one from the other, and the longer it is studied the more we realise
the profound and ancient wisdom concealed therein. Indeed, it is
probable that we shall never master all that lies hidden in this
degree till we in very truth pass through that reality of which it is a
allegory.
The two degrees which have gone before, great and beautiful
though they be are but the training and preparation for the message
which the third degree holds in almost every line of the ritual. Here
at length we learn the true purpose of Freemasonry. It is not merely
a system of morality veiled in allegory and illustrated by symbols,
but a great adventure, a search after that which was lost; in other
words, the Mystic Quest, the craving of the Soul to comprehend the
nature of God and to achieve union with Him.
Different men vary greatly; to some the most profound teachings
appeal, while to others simpler and more direct instruction is all
they crave. But there is hardly a man who has not, at some time or
other, amid the turmoil and distraction of this material world, felt a
strange and unaccountable longing for knowledge as to why he was
ever sent here, whence he came, and whither he is wending. At
such times he feels like a wanderer in a strange land, who has
almost forgotten his native country, because he left it so long ago,
but yet vaguely realises that he is an exile, and dimly craves for
some message from that home which he knew of yore.
This is the voice of the Divine Spark in man calling out for union
with the Source of its being, and at such times the third degree
carries with it a message which till then, perhaps, the brother had
not realized. The true s...ts are lost, but we are told how and where
we shall find them. The gateway of d. opens the way to the p.
within the c, where the longing spirit will find peace in the arms of
the Father of All.
Thus it will be seen that the third degree strikes a more solemn note
thane even that of d. itself, and I have endeavoured in this little
book to convey in outline form some part at least of this sublime
message.
As in my previous books, I freely confess that I have not covered
the whole ground. Not only would it be impossible to do so in a
book of this size, but in so doing I should have defeated one of my
principal objects in writing namely, to inspire others to study for
themselves and endeavour to find in our ceremonies further and
deeper meanings.
The success of the earlier books shows clearly that my efforts have
not been in vain, and that the brethren are more than anxious to
fathom the inner meaning of the ceremonies we all love so well.
This book completes the series dealing with the meaning of the
three craft degrees, but their popularity has convinced me that the
experiment of producing a small and inexpensive handbook has
been completely justified. I have therefore been encouraged to write
further volumes, and the next of the series will be an outline history
of Freemasonry " from time Immemorial."
PREFACE TO SECOND EDITION
The success of the fust edition of this book has necessitated a
second wherein I have corrected a few printing errors and added a
few points which may help my brother students.
From the number of letters I have received from all parts of the
world, thanking me for the light these books throw on the meaning
of our ceremonies, it is clear that the new members who are
entering our Order are tending to take an increasing interest in the
meaning of our Rites and are no longer content to regard the
Ceremonies merely as a pastime for an idle hour.
J.S.M. WARD.
CHAPTER I.
QUESTIONS AND P.W.
Those of our Brethren who have read the previous two books of this
series will not need much help in understanding the significance of
the questions which are put to the Cand. before being raised.
Practically every question has been dealt with in detail in the
previous books; the majority of them are taken from incidents in the
Lectures and Tracing Board, and since the latter was explained at
some length we shall not now detain our readers long.
The manner of preparation for the second degree stressed the
masculine side, which is characteristic of it. The admission on a S.
indicated that the Cand. had profited by the moral training received
in the First degree, and that his conduct had always been on the S..
There is, however a deep esoteric meaning in the apparent platitude
that it is the fourth part of a circle.
Among all the ancient nations the circle is a symbol of God the
Infinite, Whose name we discovered in the second degree in the
M.Ch., where we learnt that it consisted of four letters. Thus the
Cand. was admitted on one letter of the Mystic Name, and if the
four Sq.s are united with the circle in a peculiar way they form the
cosmic cross, emblem of matter, within the circle of the Infinite.
We have in the last book considered at such length what is implied
by the words "Hidden mysteries of nature and science," that we
need here only refer our readers to that section, wherein we saw
that in former times these hidden mysteries undoubtedly referred
to certain occult powers, which would be dangerous if acquired by
a man who had not proved himself to be of the highest moral
character.
The "wages" we receive consist of the power to comprehend the
nature of God, Who resides in the M.Ch. of the Soul of every Mason.
The F.C. receives his wages without scruple or diffidence because
the Spiritual benefit he receives from Freemasonry is in exact
proportion to his desire, and ability, to comprehend its inner
meaning.
He cannot receive either more or less than he has earned, for if he
has not understood the profound lesson of the Divinity within him,
naturally he cannot benefit therefrom.
His employers are the Divine Trinity, of Whom Justice is one of the
outstanding attributes. God could not be unjust and remain God.
This conception is almost a platitude, but the average man, while
realising that God will not withhold any reward earned, is at times
apt to assume that because God is love He will reward us more
than we deserve.
This is clearly a mistake, for God could not be partial without
ceasing to be God, therefore the F.C. receives exactly the Spiritual
wages he has earned, and neither more nor less, but some F.C.'s will
nevertheless obtain a greater reward than others, because
spiritually they have earned it.
The significance of the names of the P....rs was explained in the last
book, but in view of the nature of the third degree it seems
advisable to point out once more that their secret Kabalistic
meaning is (1) Being fortified by every moral virtue, (2) you are
now properly prepared, (3) to undergo that last and greatest trial
which fits you to become a M M.. Thus we see that even the w..ds of
the preceding degrees lead up to this, the last and greatest.
As in the former case, the remark of the W.M. that he will put other
questions if desired indicates the possibility of members of the
Lodge asking questions based on the Lectures of the Second Degree,
or even on the Tracing Board. It is, indeed, a pity that this right is
practically never exercised. For example, a particularly appropriate
question would be "What was the name of the man who cast the
two great p....rs ? " As it is, the Cand. in a dramatic way represents
the closing incidents in the life of this great man, whose importance
till then he has hardly had any opportunity of realising.
Having answered these test questions, the cand. is again entrusted
with a P.W., etc., to enable him to enter the Lodge after it has been
raised to the Third degree during this temporary absence. We have
in the previous book explained that the raising of a Lodge should
alter the vibrations of those present by a process well recognised in
the ceremonies of Magic, and, to enable the Cand. quickly to
become in ttme with these higher spiritual vibrations, a word of
"power" is given him, which in a moment places him on the same
plane as the other members of the Lodge.
This word he has to give, not only outside the d....r of the Lodge,
but also immediately before his presentation by the S.W. as
"Properly prepared to be raised to the Third Degree." It is only after
this has been done that the real ceremony of the Third Degree, so
far as the c. is concerned, begins, and therefore that the full force of
the vibrations of the M.M.'s come into play.
The P.W. itself is of the greatest significance, more especially when
combined with the P.W. leading from the First to the Second degree.
At one time the P.W.'s were reversed. T.C. being the W. leading to
the Second, and Sh... . the W. leading to the Third. This is still the
case in those foreign Grand Lodges, such as the Dutch and the
French, which derive from us before 1740, when the W.s were
altered owing to certain un-authorised revelations.
This alteration was one of the just grievances which brought about
the secession of the so-called "Ancients," who charged Grand Lodge
with altering the Ancient Landmarks. When the Irish followed our
example they continued the prohibition of the introduction of m..ls
until the Third degree, which is a logical procedure, for clearly you
have no right to bring them into Lodge until you have been
symbolically introduced to the first artificer in that material.
As the W.s now stand they convey the following spiritual lesson:-
the F.C. is one who finds the simple necessities of life, such as C.
and W., sufficient for his requirements. They are plenty to the
spiritually minded man, whose soul becomes clogged and
hampered by the acquistion of worldly possessions and since it is
hard for a rich man to enter the Kingdom of Heaven, immediatdy
the Cand. has symbolically received W.P. he is Sl....n.
T.C. conveys the lesson that W.P. in themselves bring death to the
soul and prevent its upward progress. To-day, the river of death
connected with the P.W. leading to the Second degree has largely
lost its significance, whereas when it was a P.W. leading to the
Third, it was in itself a fine allegory.
We must remember that Bunyan's Pilgrim's Progress was well
known and widely read at the beginning of the 18th Century, and
those who were re-organising our rituals at that time could not
have been blind to the similarity of the allegory hidden in the w. Sh.
and the account by Bunyan of Christian's fording the river of death
on the way to the Holy City.
The change of about 1740 destroyed this allegory, and its survival
in the Tracing Board is now merely one of those numerous
footnotes which, to the careful student, are invaluable indications of
the various transformations though which our ritual has passed
during the course of years. Nevertheless, I do not regret the change,
as I think the present spiritual lesson is even finer than the former
one, but the other arrangement was more logical.
Firstly, from the practical point of view the F.C. required the use of
m..l tools to perform his operative tasks, and in the process of his
work acquired W.P., in contradiction to the E.A., who did only
rough work and received only maintenance: i.e., corn, wine , and oil.
Secondly, from the symbolical standpoint the sequence was also
more logical, for the F.C, having acquired wealth by means of his
skill, was brought to the river of d., and passed through it in the
Third Degree.
According to Bro. Sanderson, in his "Examination of the Masonic
Ritual," the actual translation of the Hebrew w. Sh. is an " e. of c, or
a f. of w."- hence the manner in which it is depicted in a F.C.'s
Lodge-while the w. T.C. in Hebrew means only a blacksmith,
though another w. similarly pronounced means acquisition. Hence,
as he points out, " an allegorical title has, in translating the Old
Testament, been mistaken for the name of an actual person, for the
name itself means X A worker in M...t...ls'"
Therefore the connection with H.A.B. is obvious. Bro. Sanderson,
quoting from the "Secret Discipline," by S. L. Knapp, says, "In a
work on ancient ecclesiastical history the following occurs, 'By a
singular plasus linguae the moderns have substituted T.C. in the
Third Degree for tymboxein-to be entombed.' " While I am unable
to say whether Knapp is justified in this statement, it is quitee
probable that this P.W., and indeed all the P.W.s are comparatively
modern substitutes, taken from the Bible to replace ancient W.s of
power whose full meaning was lost and whose form in
consequence had become corrupt and unintelligible.
The Greek word tymboxein would be peculiarly suitable for a P.W.
leading to the Third Degree, in view of its meaning, and mediaeval
magical ceremonies are full of corrupt Greek words
indiscriminately mingled with equally corrupt Hebrew and Arabic.
There is, therefore, nothing intrinsically improbable in the
suggestion that this ancient Greek word was the original from
which T.C. has been evolved.
We know as a fact that large pieces of Biblical history were
imported wholesale into our rituals in the 18th Century, and what
is more likely than that an unintelligible work, already so corrupt as
not even to be recognisable as Greek, should be amended into a
well known Biblical character? However, the word as it stands,
because of its Hebrew meaning of acquisition, can correctly be
translated as W.P., while as meaning an artificer in M. it clearly
refers to H.A.B., who made the two p rs, and whom the Cand. is
to represent.
Thus, following this line of interpretation, we perceive that the
Cand. really represents H.A.B. when he enters the Lodge, although
under the disguised title conveyed by the P.W..
In dealing with these P.W.s I have endeavoured to show that there
are meanings within meanings, and the same is true of practically
every important incident in the whole ceremony. In a book of
thissize it is obviously impossible to attempt to give all of these
meanings, and even if one did the result would be to befog the
young reader and so prevent him from getting a clear and
connected interpretation of the ceremony.
It is for this reason that, in the main, I am concentrating on one line
of interpretation, but I have thought it desirable in this section to
give a hint to more advanced students, so that they can follow up
similar lines of investigation for themselves.
PREPARATION
In English and Scotch workings there is no c.t. around the Cand. in
preparation for the Third Degree, but in the Irish working it is
wound once around his n., in the Second degree twice, and the First
three times. If we regard the c.t. as symbolising those things which
hamper a man's spiritual progress, the gradual unwinding of it as
used in Irish workings becomes of great significance.
This interpretation implies that the Cand. is hampered in Body,
Soul and Spirit in the First Degree, whereas by the time he has
reached this point in the Third Degree the Body and Soul have
triumphed over the sins which peculiarly assail them, and in that
stage symbolised by the Degree itself the Spirit has only to triumph
over Spiritual sins, such as Spiritual Pride. With this exception the
manner of preparation is the same in all these British workings, and
indicates that the Cand. is now about to consecrate both sides of his
nature, active and passive, creative and preservative, etc., to the
service of the Most High.
The explanation already given in the previous books of the various
details, such as being s.s., holds here, and a brief glance at the other
volumes will render it unnecessary for me to take up valuable space
therewith in this third book. The Can. is then brought to the Lodge
door and gives the Kn.s of a F.C. These Kn's indicate that Soul and
Body are in union, but the Spirit is still out of contact whereas the
proper Kn's of a M.M. (2/1) indicates that the Spirit dominates the
Soul and is in union with it, the body having fallen away into
significance.
It will be remembered that in the first book of this series I pointed
out that the three separate kn's of an E.A. symbolise that in the
uninitiated man, Body, Soul and Spirit are all at variance.
Meanwhile the Lodge has been raised to a Third Degree by a
ceremony whose profound significance demands consideration in a
separate chapter.
CHAPTER II.
THE OPENING
Having satisfied himself that all present are symbolically upright
and moral men, the W.M. asks the J.W. if his spiritual nature has
evolved sufficiently to control both soul and body. The J.W.
suggests that he should be tested, not only by the emblem of
upright conduct, but also by the Compasses. Now these combined
with the Square form a lozenge, which is itself a symbol for the
Vesica Piscis, emblem of the female principle.
The Compasses, moreover, are the instruments with which
geometrical figures are created, and more especially the Circle. By
means of two circles the triangle, emblem of the triune nature of
God,, is produced, while the Cirde itself is the emblem of Eternity
and therefore of Spirit. A point within the cirle forms the symbol for
the Hindu conception of the Supreme Being, Paramatma, whence
we have come and whither we shall all ultimately return.
At the centre of the circle rests all knowledge; there shall we find
every lost secret. Now such a figure can only be drawn with the
help of the Compasses, and in drawing it the following significant
symbolical act takes place.
One point of the Compass rests at the centre, and the other makes
the circle of the Infinite. No matter how far the legs of the Compass
be extended, or how large the Circle, the fact remains that one leg is
always at the centre. Thus the Compasses, while they travel
through infinity, are at the same time never separated from the
centre, and from that point cannot err.
This instrument may therefore be considered as standing for the
Divine Spark in Man, in all its manifestations. One of these is
conscience; but the Divine Spark has many attributes and names.
So the J.W.'s reply indicates that he is prepared to be tested both by
the moral code and by the spiritual laws of our being.
But after these preliminaries the proceedings become of an even
more exalted nature. All that has gone before has been but
preparation for the Great Quest on which we must now set forth. It
is the quest of the Soul for realisation of God, and at-one-ment with
Him. This is the Mystic Quest of all ages, and, true to the ancient
symbolism, it starts from the East, the place of Light, and goes
towards the West, the place of darkness and death.
The East represents God, Who is our home. It indicates that each
soul comes out from the place of Light, from Light itself, that is,
from the very substance of God, descends through the Gateway of
the Dawn and becomes incarnate in Matter. But it brings with it a
sense of loss and separation, for it has come out from God, and the
Divine Spark within it longs return whence it came.
Having lost the secret of its true nature and the way of return, it
wanders in darkness, seeking and for most men the way of return is
through the Western portal, the gateway of Death, for so long as we
are finite beings we cannot hope to comprehend the Infinite.
Yet there are some few exceptions to the general rule, who, while
still in the flesh, have a vision of the Divine splendour, are caught
up in it, and became one with God. To such men the return to
ordinary mundane existence seems unreal and shadowy. Where
others believe in God they Know Him, but it is almost impossible
for them to convey to others the experience through which they
have gone. Yet that such experiences are real, as real as any other
fact in life, is attested by a long line of witnesses right throughout
the ages.
To the average man, however, the first real step towards the
realisation of what constitutes God is through the portal of physical
death; - but even then the end is still far off.
Hence the answer explaining how the true secrets came to be lost
indicates, not the cause of the loss, but the first step towards the
recovery, and this fact is borne out by the subsequent events in the
ceremony itself.
Note, it is the body only that dies, and by its death enables the Soul
and Spirit to re-discover in part the secrets which were last. Yet this
death of the Body effectually debars the communication of these
secrets to the sorrowing F.C.'s left behind. It is the passing through
that veil which separates life and death which stars us on the road
which ends with God.
It must never be forgotten, however, that the genuine secrets are
never recovered in the Craft, although symbolically we rise from
the grave, for that secret can only be discovered at or with the C.-i.e.,
with God. To that exalted position we can only attain after long
journeys through the planes of existence beyond the grave. In our
symbolism there is nothing which indicates that immediately after
death man is fit to pass into the presence of the King of Kings.
But the Divine Spark within us is never really separated from the
Great and All-Pervading Spirit. It is still part of it, though its glory
is dimmed by the veil of flesh. Therefore, just as one arm of the
compasses ever rests on the centre, no matter how far the other leg
travels; so however far we may travel from God, and however long
and hard may be the journey, the Divine Spark within us can never
be truly separated from Him, or err from that Centre. Thus the
point of the Compasses at the centre of the circle may be considered
to be the Spirit, the head of the Compasses the Soul, and the point
on the circumference the body.
So the task is set and the brethren go forth on the quest, that quest
which must lead through the darkness of death, as the ceremony
that follows tells in allegory. It is not correct to say that the search
hinted at in the Opening ceremony is suddenly abandoned, and
those who think this misinterpret the whole meaning of the legend.
Never in earthly life shall we find the answer we seek, nay, even
death itself will not give it; but, having passed beyond the grave,
through the four veils of the Scottish rite, and so into the H.R.A., we
find an excellent answer in allegorical and symbolical language,
whilst the jewel of the degree emphasises what the end of the quest
is.
Nor must it be forgotten that the body alone cannot realise the
nature of God, and that is why without the help of the other two,
H.A.B. neither could, nor would, disclose the S t.
The W.M.'s promise to help indicates that the Spirit will render
assistance, but though the Spirit subsequently raises man from the
grave it is not sufficiently evolved to give him the true secret. This
can only come about when the Spirit has raised the Soul to a far
higher stage of spirituality.
Though this is the degree of Destruction, that form of the Trinity is
not invoked, and the title used corresponds more closely to the
Hindu name for the All-Embracing than to their form of the
Destroyer. This no doubt is deliberate, for the symbol of this degree
is the same emblem which among the Hindus denotes the Most
High, namely the Circle with a Point within it.
In some Scotch rituals, after the Lodge has been opened in the first
degree the I.P.M., or the D.C., opens the V.S.L., and, strange to say,
does so with the words, "In the beginning was the Word." Similarly,
when the Lodge is closed in the first degree the book is closed with
the words, "And the word was with God."
Here then we get two striking features: 1) the use of words from the
first chapter of the Gospel according to St. John, and 2) their
correlation with the phrase in the Third Degree, "At, or with the C."
This procedure suggests that the lost W. is the Logos, or Christ, and
remembering what we have previously pointed out in the earlier
books, i.e., that there is a perfectly logical Christian interpretation of
the whole of the Craft ceremonies, this fact becomes of increasing
significance.
Before closing this chapter, I would like to add that the Third
Degree lends itself to a Christian interpretation even more
markedly than the former ones, and several of the higher degrees in
Freemasonry adopt and expand this line of teaching.
In view of the fact that in the Middle Ages Freemasonry was
undoubtedly Christian, we cannot lightly reject this view of the
inner meaning of the ceremonies, but as the frame work of our
ceremonies apparently goes back before Christian times, a non-
Christian interpretation is equally permissible.
CHAPTER III.
THE SYMBOLICAL JOURNEYS, ETC.
The Can. is admitted on he C s, and this fact is of far greater
significance than most brethren probably realise. Firstly, as has
been noted, one arm of the C.s is always at the C, no matter how
far the other may travel, and from the point of view of the Can.,
though he knows it not, this act in a sense indicates that his heart,
and therefore he himself, is at or on the C e. Secondly, the C....S
in this degree link up with the Sq. used in the former degree on a
similar occasion.
We have seen in the previous books that the Sq. and C s are
united on the Ped. in such a way as to form the vesica piscis, the
emblem of the female principle, and the symbol of birth and rebirth.
Hence symbolically the Can. passes through the vesica piscis. Also
after entering the Lodge in this, as in the previous degrees, he kn....s
while the blessing of Heaven is invoked, and as he does so the
wands of the deacons are crossed above his head.
He thus kn s in a triangle, the emblem of Spirit, and itself
connected with the lozenge. Two equilateral triangles make a
lozenge, which is produced from the vesica piscis-formed by two
circles, as shown by the first proposition in Euclid. In view of the
great stress laid upon Geometry throughout the whole of our rituals
these facts cannot be ignored. Our Operative Brn. must have
realised that the whole science of Geometry arises out of this first
proposition, which shows how to make a triangle (the emblem of
the Trinity and the Spirit) by means of two circles whose
circumferences pass through the centre of each other.
In doing so they form the vesica piscis, which gives birth first of all
to the triangle, and secondly, to the double triangle, in the form of a
lozenge. This last emblem is symbolised by the sq., denoting matter,
and the c...s, denoting spirit. The above facts throw a flood of light
upon the interplay between these Masonic emblems.
Before leaving this subject it is worth while pointing out that the
Can. likewise takes every Ob. in Craft masonry within this triangle,
and that the same method is employed in other ancient rites,
including those of the Society of Heaven and Earth in China, where
the Can. kn...s on one sword, while two others are held over his
head so as to form a triangle of steel.
The Can. now starts on his three symbolical journeys. He first
satisfies the J.W., representing the Body, that he is an E.A., i.e., a
man of good moral character. He next satisfies the S.W.,
representing the Soul, that he has benefited by the lessons of life
and acquired intellectual knowledge. Then comes the third journey,
when he is once more challenged by the Soul, who demands the
P.W., the full significance of which has already been explained. Let
us combine these meanings! He comes laden with worldly
possessions, which in themselves carry the seeds of death,
unconsciously representing in his person the worker in metals who
made the twin colunms, and is about to be entombed, (tymboxein).
Therefore the Soul presents him to the Spirit as one properly
prepared to carry out the part of his great predecessor. There is a
point here which we need to realise, for it is one which is often
overlooked. In the previous degrees only one Deacon was
instructed to lead the Can. by the proper S...ps to the E., but here
both are needed.
From the practical point of view there is no obvious reason why the
help of the J.D. should be invoked at all, and as the ceremony is
usually carried out he does nothing but look on. I believe, however,
the S.D. should first go through the S...ps and the J.D., should assist
the Can. to copy his example. If thus were so we should get an
almost exact repetition of the analogous ceremony in the R.A.
where the p.s., corresponding to the S.D., is helped by an assistant.
Thus, with the Can., in both cases we get a Trinity, only one of
whom actually descends into the g., or, in the other case, into the v.
As Major Sanderson has pointed out in An Examination of the
Masonic Ritual, among the primitive, races usually, a man who
stepped over an o.g. would be considered to have committed
sacrilege, and almost certainly would be slain, but, on the other
hand, we do know that in many Initiatory Rites either the Can., or
someone else for him, steps down into a gr., and is subsequently
symbolically sl...n therein.
If this be the true interpretation of this part of the ceremony, the
reason for the presence of the two deacons in addition to the Can.
becomes clear. It is only the Body that descends into the clear the
Soul and the Spirit have no part therein. Thus, for the moment,
though only temporarily, these three represene the triune nature of
man, while the three principal officers represent the triune nature of
God. The fact that this is undoubtedly true in the case of the R.A.,
makes it almost certain that the same idea underlies this apparently
unimportant diffirence between the arrangements in the third
degree, and those followed in the first and second.
Again and again when one comes to study carefully the details of
our ritual, one finds little points, such as these, which would
certainly not have survived the drastic revision of 1816 if there had
not been present some men who really did understand the inner
meaning of our ceremonies, and refused to allow important lessons
to be lost by the removal of what, at first sight, appear to be
unnecessary details.
Therefore, those of us who value the inner meaning of our
ceremonies owe a deep debt of gratitude to these men, even though
their actual names be unknown to us, and on our part a duty is
imposed on us that we shall not hastily tamper with the rituals,
merely because we do not ourselves see the full significance of a
phrase or think that by revising it we can make the wording run
more smoothly.
The next factor we must consider most carefully is the actual sp...s
themselves. These make the Latin cross of suffuring and sacrifice.
Sometimes the sp..s are not done quite correctly, for the Can. should
be careful to face due North, due South, and due East respectively.
This procedure undoubtedly refers to the three entrances of the
Temple through which H.A.B. endeavoured to escape. Hence it is
we see that the Master himself trod out the cross of Calvary during
the tragedy, and in a sense made the Consecration Cross of the
Temple.
In a mediaeval church, and even to-day at the consecration of a
church according to the Anglican ordinance, there should be a
dedication cross marked on the building. In the Middle Ages these
were usually marked on the pillars, and apparently corresponded
to the mark made by an illiterate person when witnessing a deed.
The Consecrating Bishop sometimes drew this cross on the pillar or
wall, or sometimes merely traced over a cross already painted there
for the purpose. Any new piece of work in a church, even if only a
new fresco, had its dedication cross. For example :-At Chaldon
Church, Surrey, the dedication cross is marked on the margin of a
fresco depicting The Brig of Dread, described at length in
Freemasonry and the Ancient Gods.
Bearing these facts in mind, we shall perceive that, even from the
Operative point of view, the manner of advancing in this degree,
and the manner in which H.A.B. met his end, had a peculiar
significance. The Great Architect of the Temple must have traced
the dedication cross the whole length and breadth of the Temple in
his own blood. Moreover, such dedication crosses as have actually
survived are nearly always found to be painted in red.
Thus, H.A.B. 's last work was, as it were, to commence the
consecration of the Temple which was completed by K.S., for until
that cross had been marked either on the wail or pavement,
according to mediaeval Operative ideas the building could not be
consecrated. Therefore, the Can., who is reenacting the same drama,
must obviously do likewise, and in so doing dedicates the Temple
of his body.
But there is still more hidden within this ceremonial act. The
ancient Knights Templar were accused of trampling on the cr., and
a careful examination of the evidence taken at the trial shows that in
reality they took a ritual sp., somewhat similar to those taken by the
Can. in this degree.
One of the esoteric meanings indicated is the Way of the Cross
which leads to Calvary. Furhermore, having thus traced out a cr. he
is subsequendy laid on it, and this fact is emphasised by the
position in which his legs or feet are placed. The foot of this cr.
reaches to the Ped., on which rests the O.T.
If, therefore, this symbolical cr. were raised as it was on Calvary it
would rest on the O.T., and the Can. would face the E., and would
be, as it were, on a mountain. This fact should be borne in mind by
those who seek a Christian interpretation of our Craft ceremonies.
Mystically interpreted, it indicates that every aspirant for union
with the Divine must tread the Way of the Cross, and suffer and die
thereon, in order that he may rise to a new life, a realisation of his
union with the Infinite.
Even those who are disinclined to admit the possibility of a
Christian interpretatior, of the Craft degrees, must recognise the
fact that this cr. is the cr. of sacrifice and means that the true
aspirant must be prepared to sacrifice everything in his search after
Truth.
The number of the sp...s is the combination of the Trinity and of the
four elements, representing matter. It is the same number as forms
the perfect lodge, and also the seven elements which form man,
whether we interpret it according to the ancient Egyptian system,
or in the more modern form of the five physical senses, the Soul
and the Spirit. In the latter case it indicates that the man must be
prepared to sacrifice, or shall we say dedicate to God, Body, Soul
and Spirit.
There are yet other profound meanings in this one ritual act, but
enough has been written to set my readers pondering for
themselves, and we will therefore proceed to consider the next
point in the ceremony.
The Ob. itself contains one or two interesting points. Thus it
indicates that a M.M.'s Lodge must always be open on the C. This
shows us at once that we are dealing with a ceremony with a
mystical meaning, for the C. means the same as the middle ch. in
the second degree-the secret chamber of the heart, where dwells the
Divine Spark-and so tells us in veiled language that all that happens
thereafter is a spiritual experience, which sooner or later comes to
every mystic.
The special moral obligations which the Can. undertakes should be
noted, but require no explanation. It is, however, difficult to
understand why they should be deferred until this stage. In the
ancient charges similar obligations are imposed apparently on the
E.A., and this seems more logical.
The Py. varies even in different parts of England, but in essentials is
always the same. You are s. at the c, and the manner of disposal is
very reminiscent of the way in which the dead are cremated in
India in honour of Shiva. There the corpse is burnt near running
water, preferably near the Ganges, and the ashes are thrown into
the air over the river to the four cardinal points, that the winds may
scatter them. It must be remembered that Shiva represents the
destructive attribute of the Diety and he makes the P.S. of a M.M.
on his statues. His is the element of fire, and all these facts must be
born in mind when considering our own Py.
The position of the Sq. and Cs., in addition to the explanation given,
indicates that the spirit, represented by the Cs., now dominates the
body, typified by the Sq..
CHAPTER IV.
THE EXHORTATION
The opening part of the exhortation gives a convenient summary of
the previous degress and quite clearly indicates that the first inner
meaning of the series is Birth, Life which is of course educational
and preparatory for its sequel, and Death. The phrase relating to the
second degree "And to trace it, from its devlopment through the
paths of Heavenly Science even to the throne of God Himself,"
shows plainly its real significance. As pointed out in the F.C.
Handbook, in the Mid. Ch. the F.C. discovers not only the name of
God, but that he himself is the fifth letter Shin which transforms the
name Jehovah into the name Jeheshue, or Messias, the King.
But according to the old Kabala Jeheshue must be raised on the
cross of Tipareth, and the significance of this fact is impressed on
our Can. by the incidents now to take place. The average Christian
need not trouble about the subtleties of the Kabala, for the story in
the New Testament supplies him with a very similar interpretation.
The W.M. having, almost casually, given him this key to the inner
meaning of what is about to follow, proceeds at once to the most
dramatic part of the ceremony. Up to this point almost all forms of
our ritual are practically the same, but henceforward there are
many marked differences.
"Emulation" ritual may be regarded as containing the bare
minimum, but the additional details found in many Provincial
workings in England, and in Scotland, Ireland, America, and many
of the Continental Lodges, are too important to be ignored. There is
no reason to assume that they are innovations; on the contrary all
the evidence points to the fact that they are integral parts of the
ceremony which, for various reasons, were omitted by the revisers
of our ritual who met in the Lodge of Reconciliation. I shall
therefore proceed to note and explain them where necessary.
Whereas in Emulation working as soon as the Ws. are called on the
deacons retire, in most others, in the Provinces, etc., they fall back
to the head of the g.. Thus with the W.M. the W.s form the triangle
of Spirit, and with the D.s the Sq. of matter, on which the triangle
rests, for the M. descends from his chair and stands in front of the
Ped..
As a practical piece of advice I would recommend that the J.W.
should not direct the Can. to c. his f. until after the S.W. has dealt
with him, for it is impossible for him to drop on his respective k...s
if his f. are c, whereas by carrying out these instructions before the
last attack he will fall the more readily.
In most of the old Scotch rituals the Can. journeys round the Lodge,
is attacked by the J.W. in the S., by the S.W. in the W. (note that),
and returns to the M. in the E., where the final incident takes place.
I think, however, our English system of having the attack in the N.
instead of in the W. is preferable, and is probably the correct form.
In the Scotch ritual the three villains have names, and the same is
the case in America.
They are Jubela, Jubelo, and Jubelum. The word itself clearly comes
from the Latin word meaning "To command," and refers to the fact
that they commanded him to give up the S....S. But the terminations
of the three names appear to have a curious esoteric reference to
India. It can hardly be by accident that these three names form the
mystic word AUM.
The U in India in this case is pronounced almost like O, and when
this word is disguised, as it usually is, it is written OMN. If this be
so we have the Creative Preservative, and Annihilative aspects of
the Deity emphasised in the Third Degree, and it is the Destructive
aspect, symbolised by the letter M, which deals the final stroke.
This variation is therefore of importance, but I must warn my
readers that not all Scotch workings have it, some of them being
much more akin to our own, even having the attack in the N..
Practically all of them, however, have the perambulations, during
which solemn music is played. The usual procedure is for the
brethren to pass round the gr. once making the P. S. of an E.A..
When this is done the J.W. makes his abortive attempt.
The second round is made with the H. S. of an F.C., after which the
S.W. tries and fails. The third round is made with the S. of G. and D.
of a M.M., on the conclusion of which the Can. is r... by the lion's g....
It is a great pity that the use of this name for the M. M.'s g. is falling
into disuse in London, for it has in itself important symbolical
references, to which we shall refer later in the chapter.
In many parts of England it is still customary to place the Can.,
either in a c — n or in a g. made in the floor, and the same method is
found in most other parts of tke world. Indeed, in the Dutch ritual
the Can. is first of all shown a c.n in which is a human skeleton.
This is subsequently removed, though he does not know it and he
thinks when he is laid therein he will find himself in its bony
clutches. Even as near London as Windsor there is a Masonic
Temple which has a special chamber of d. with a g. actually in the
floor and until recently it was still used although whether it is to-
day I cannot say.
Let us now turn to consider the meanings of the main incidents. The
first meaning of the degree is obvious; it prepares a man for his
final end and hints of a possibility of life beyond the grave but it
must be admitted that the lesson is not driven home with the same
force as it is in most of the ancient mysteries.
Osiris Himself rose from the dead and became the Judge of all who
followed after Him, and because of this fact His worshippers
believed that they too would rise. In our legend, however, it is only
the dead body of H.A.B. which is lifted out of the g. in a peculiar
manner, and in the legend there is not even a hint as to what befell
his Soul. The question is often asked why they should have raised a
c.s and placed it on its feet. (1)
(1) See Ward, Who Was Hiram Abiff?
One explanation probably is, by analogy with the Greek story of the
manner in which Hercules recovered Alcestis and ransomed her
from the bondage of Thanatos-Death himself. We are told that
Hercules wrestled with Thanatos and would nor let him go until he
had agreed to allow Hercules to bring her back from the realm of
the Shades to the land of living men.
It may be that the corpse here represents Death. It is also worth
noting that Isis joined together the fragments of the body of Osiris,
and the "Setting up" of the backbone of the God was a ceremony
carried out every year by the ancient Egyptian Priests. The body of
Osiris apparently was raised from the bier by Anubis in precisely
the same way as the M.M. is r.. When it was set on its feet life
returned to it.
One fact is certain, that in every Rite which has as its central theme
symbolic d. the Can. is r. by the same g., and in precisely the same
manner, and this manner becomes a method of greeting and of
recognition among all who have passed through this type of
ceremony. For example :-it is known and used in the Dervish Rite,
among West African Negroes, among the Red Indians of Central
America, and was apparently known to the ancient Druids, for it is
carved on a stone found at Iona. In the ancient rites of Mithra it also
appears to have been the method used upon a similar occasion.
These facts show that it is an ancient landmark and one to be most
carefully guarded.
The use of the phrase The Lion Grip is peculiarly significant, as
Major Sanderson shows in his work, An Examination of the
Masonic Ritual. Therein he points out that in the Book of the Dead
the Supreme God, whether Ra or Osiris, is appealed to as the " God
in the Lion form," and in all such cases the prayer of the Soul is that
he may be permitted to " Come forth " in the East, rising with the
sun from the d..s of the g..
In Egypt the lion was the "personification of strength and power,
but it is usually associated with the idea of the regeneration of the
Sun, and therefore with the resurrection. Major Anderson goes on
to point out as follows. "Shu (Anheru, "the Lifter') who as the light
of the Dawn was said to lift up the sky-goddess from the arms of
the sleeping Earth, is often represented as a lion, for only through
him was the rebirth of the Sun made possible.
Osiris is called the lion of yesterday, and Ra the Lion of tomorrow :
the bier of Osiris is always represented as having the head and legs
of a lion." Thus as Major Sanderson indicates, the expression "the
lion grip" is a survival from, the Solar cult, and therefore a
landmark which should be carefully preserved.
The Bright Morning Star whose rising brings peace and Salvation,
almost certainly was originally Sirius, but to Englishmen it must
seem strange that Sirius should be said to bring peace and Salvation.
The association of these ideas with the Dog Star is undoubtedly a
fragment which has come down from Ancient Egypt, for the rising
of Sirius marked the beginning of the inundation of the Nite, which
literally brought salvation to the people of Egypt by irrigating the
land and enabling it to produce food.
That Sirius was an object of veneration to the philosophers of the
ancient world is well known to all archaeologists, and many of the
Temples in Egypt have been proved to have been oriented on Sirius.
There is also a good deal of evidence showing that some of the
stone circles in Great Britain were similarly oriented on Sirius by
the Druids.
It is therefore not surprising that this star is still remembered in our
rituals. Naturally it has acquired a deeper spiritual meaning in the
course of years, and may be regarded as representing the First
Fruits of the Resurrection, the sure hope of our Redemption. This
aspect is set forth in the lectures drawn up by Dunckerley, who
regarded it as the star of Bethlehem, and as typifying Christ. See
Rev. xxii, 16.
At this point the Can., who has been carefully put in the N., the
place of darkness, is moved round by the right to the South. From
the practical point of view this is to enable the M. to re-enter his
chair from the proper side, but there is also an inner meaning.
Immediately after death the Soul is said to find itself on the earth
plane amid murk and darkness.
Lacking mortal eyes, it cannot perceive the sun, and, on the other
hand, is still so immersed in matter that it cannot yet see clearly
with its spirit eyes; but this stage rapidly passes away, and the Soul
is received into a higher plane of existence, being brought thither by
messengers of Light. The position in the North represents this
period of darkness on the earth plane, and that this is not accidental
is shown by the fact that in most rituals the lights are not turned up
until the phrase "That bright morning star, etc." has been uttered.
Then the M., representing one of these spirit messengers, leads the
Can. gently round to the South, thereby symboling his entry into
the place of light. And who is this messenger? Every installed
master who has received the P.W. leading to the Chair should
realise that, no matter how unworthy, he represents the risen Christ.
Thus we see the peculiarly appropriate nature of the act coming
after the reference to the bright morning star, which also in another
sense represents the risen Christ.
CHAPTER V.
THE S....TS
Having thus been brought into the place of light the Can. is given
not the Gen. Ss, but only substitued ones. This fact must often have
puzzled the Can.. The pratical reason given in the ritual, though
perfecdy inteligible to a R. A. mason, cannot be the real one. In view
of the unexpected calamity no-one could have thought K.S. was
breaking his ob. by nominating a successor to H.A.B. and giving
him the full ss..ts.
Actually according to the R.A. story he did something much worse,
for he wrote them down and placed them somewhere, in the hopes
that they would be subsequently rediscovered, and he had no
assurance that their discoverers would even be masons, much less
that they would keep their discovery secret. Of course this is also an
allegory, and from this stand-point perfectly correct. The lost s...ts
are the nature and attributes of God, which must be realised by
each man for himself, and no other man can really communicate
them.
Moreover, this complete realisation of the nature of God, and the
union of the Divine Spark within us with the Source of All, can
never be achieved during mortal life. Even after death we shall
need to leave the world long behind and travel far, before we can
hope to attain that state of spiritual evolution which will enable us
to approach the Holy of Holies, and gaze with unveiled eyes upon
Him, Who is the beginning and the end of all.
With regard to these substituted s..ts. let us note that they grow out
of those used by the F.C.. Having already shown in the last book
that the sn.s of the F.C., and in fact the real s..t of that degree, is the
transformation of Jehovah into Jeheshue,
we see that this is most appropriate. To use modern language, the
second degree teaches of the birth of the Christ Spirit within us,
while the third indicates that mystically we, like the great Master,
must die and rise again. As St. Paul says, " Die daily in Christ."
The sn.s given are probably all of great antiquity. Of some we have
evidence which shows that they were venerated in ancient Egypt
and Mexico, are still employed in the primitive Initiatory Rites of
the savages, and are associated with the Gods in India. For example,
the P.S. is used by Shiva, the Great Destroyer, Who when He makes
it, holds in His hand the lariet of death.
The sn. of G. and D. is found all round the world, as I have shown
in full detail in Sign Language of the Ancient Mysteries. Ancient
Mexico, where Quetzacoatl makes it, can be matched with Easter
Island in the far Pacific, Peru, West Africa, East Africa, New Guinea,
Malaya and many other places.
Major Sanderson points out that the second Cas. Sn. is depicted in
Egyptian pictures as being used by those who are saluting Osiris in
his coffin. Those who desire will find it in Papyrus 9,908 in the
British Museum.
The English sn. of g. and d. (for up till now we have been speaking
of the Scotch form) is almost certainly not the correct one. Its
general appearance would incline one to believe that it is a penal sn.,
though whence derived it is difficult to say. A little thought will
indicate the nature of the penalty as being somewhat similar to that
of one of the higher degrees.
So far as I can find it is not recognised as a sn. of g. and d. to-day,
except among masons who are descended masonically from the
Grand Lodge of England, but in a picture by Guercino of Christ
cleansing the Temple, in the Palazzo Rosso, Crenoa, both this and
the Scotch form are shown, while the G. of H. constantly appears in
mediaeval paintings, e.g., in the Raising of Lazarus. (1)
(1) see The Sign Language of the Mysteries by Ward.
The so-called Continental form undoubtedly comes from a well
known high degree, where it is much more appropriate: it is
apparently restricted to the Latin countries, whereas even in
Germany it is the Scotch form that is employed.
The sn. of Exul. is a form used to this day in of Asia to indicate
worship, and was similarly employed in Ancient Egypt. Major
Sanderson suggests that it was copied from the position in which
Shu upheld the sky.
Thus we see that six out of the so-called seven sn.s can be shown to
be of ancient origin, and it is quite probable that further research
will enable us to prove that the other one is equally old. Such sn.s as
these originally had a magical significance, and the explanation
given in the ritual as to their
origin is no doubt of a much later date than the sn.s themselves.
Indeed, a careful study of certain of the sn.s will show that they are
not the natural sn.s which would have been used to indicate the
feeling they are said to express. For example, in the sn. of h...r the
left hand would not naturally be placed in the position in which we
are taught to put it, if this sn. had originated as related in. the story.
So obvious is this that some modern preceptors of Lodges of
Instruction have to my knowledge altered the position of the left
hand in order to make it conform to the story, but I venture to think
that in so doing they are committing a very serious mistake,
nothing less than the removal of an ancient landnrark.
Some day we shall probably discover the real origin of this sn., but
if it is altered that will of course become impossible.
The lion's grip and the actual position of r..s...g are equally old, and,
so far as we can find, this manner of r..s...g is employed in every rite,
whether ancient or primitive, which deals with the dramatic
representation of d.. As a manner of greeting it is employed by the
initiated men in many Red Indian Trihes, in West Africa, among the
Senussi in North Africa, and in the Dervish Rites. (1)
(1) For further explanation see Ward, Who Was Hiram Abiff?
The parts of the b. brought in contact with each other are all parts
presided over by some sign of the Zodiac, and there would appear
to be some old astrological meaning which has now become lost. It
may possibly have been connected with Gemini, the Twins, and this
fact is made the more probable by the survival of the name "The
Ln's Gr."
The explanation given, although possibly of a fairly recent origin,
nevertheless contains a valuable inner meaning, for it shows that
we cannot hope to advance towards God unless we do our duty to
our fellow men. Thus in dramatic form is shown that the
brotherhood of man necessitates the Fatherhood of God.
It hardly seems necessary in this book to point out again that the
regular st. forms a tau cross and teaches us that we must trample
under foot our animal passions, if we desire to approach near to
God. We note, however, that the Can., in advancing to obtain the
s..ts, has perforce to make three tau crosses, and the Christian
Mystic will
(1) For further explanation see Ward, Who Was Hiram Abiff?
doubtless perceive in this a hidden reference to the three crosses on
Calvary.
Finally, as has already been pointed out, the penalties of the first
and second degrees draw attention to two important occult centres,
and so also in this degree the Solar Plexus, the most important
occult centre of all, is indicated, and since the object of every Mystic
is to achieve the Beatific vision, the fact that the monks of Mt. Athos,
near Salonica, do so by fixing their eye on this part, shows that
there is a very special reason for the special form of the p.s of the
third degree.
CHAPTER VI.
THE BADGE
On his re-entering the Lodge the Can. is presented, and in due
course invested by the S.W., as in the previous degrees, thereby
indicating that even after death man's spiritual advancement is
registered by the Soul. The Badge itself, however, is full of symbolic
meaning, and though in its present form it is of comparatively
recent date, it is evident that those who designed it had a much
deeper knowledge of symbolism than some modern critits are apt
to believe.
Firstly, the colour, which is that of Cambridge University, and
likewise that used by Parliament when fighting King Charles, has a
much deeper significance than is generally known. It is closely
related to the colour of the Virgin Mary, which itself had been
brought forward from Isis and the other Mother Goddesses of the
ancient world.
It is possible that the designers were also influenced by the
existence of certain Orders of Knighthood which had their
appropriate colours, for the aprons of Grand Lodge Officers have
Garter blue, but this blue is also the colour of Oxford, and the
colour associated with the Royalist cause at the time of the Civil
War. At any rate, it is appropriate that our aprons should thus
employ the colours of the two great Universities of England.
There is, of course, an exception in the case of the red aprons
allocated to Grand Stewarts, for which there are historical reasons
into which we need not now enter. We may, however point out that
the dark blue aprons of Grand Lodge are often, though erroneously,
spoken of as the Purple, indicating a Royal colour, and thereby
implying no doubt that Brn. entitled to wear this colour are rulers
in the Craft, and represent the masculine element.
Light blue, on the other hand, represents the feminine or passive
aspect, and is most appropriate for the ordinary M.M., whose duty
it is to obey, and not to command. Indeed, the M.M.'s apron contain:
other emblems which indicate this feminine aspect. These are the
three rosettes, which symbolise the rose, itself a substitute for the
Vesica Piscis, and they are arranged so as to form a triangle with
the point upwards, interpenetrating the triangle formed by the flap
of the apron.
The two triangles only interpenetrate half way, therein differing
from the double triangles seen on the jewels worn by R. A. Masons,
which completely overlap. These two triangles deserve a little
careful study. The lower triangle with its point upwards is the
triangle of fire, the emblem of Shiva, and the symbol of the Divine
Spark. The triangle made by the flap of the apron, which has its
point directed downwards, is the triangle of water, and is thus to
some extent representative of the Soul.
These two triangles are within a sq., the emblem of matter, and
therefore of the body, and so we see that the M.M.'s apron
symbolically represents the triune nature of man, whereas the R.A.
jewel, (the only high degree jewel which may be worn in a Craft
Lodge) has these two triangles within a circle, which is the emblem
of the Infinite. In this case the triangle of water presents the
preservative aspect, the triangle of fire, the destructive aspect, the
point or eye at the centre, the creative aspect, and the circle, the
everlasting nature of the Supreme Being. There is therefore a
curious correspondence, and also a marked difference, between the
jewel of the R.A. Mason, and the apron of the M.M..
Viewed from another standpoint the apron has another set of
meanings. The triangle represents Spirit, and the Sq., matter. The
flap forms a triangle entering into the sq., and so depicts the entry
of Spirit into matter, and therefore, man. The E.A.'s apron should
have the flap pointing upward, indicating that the Divine Wisdom
has not yet truly penetrated the gross matter of our bodies.
This custom is unfortunately going out of use in modern Masonry,
which is a great pity, as undoubtedly a valuable lesson is thus lost.
The F.C. has the flap pointing downward for several reasons. Firstly,
to indicate that wisdom has begun to enter and therefore to control
matter; secondly, to represent the triangle of water and thus
indicate that Soul and Body are acting in unison; thirdly, because
this triangle is the emblem of Vishnu the Preserver, and so
emphasises - the fact that the aspect of God taught in this degree is
the preservative aspect, whereas the addition of the three rosettes in
the third degree shows, not only the union of Body, Soul and Spirit,
but also that the great lesson of this degree is the importance of the
Destructive side of the Diety, or as we may prefer to tall it, the
Transformative side.
What, however, of the two rosettes worn by the F.C? Firstly, they
stress the dual nature of man, and have a very clear reference to the
two p...rs. Similarly, no doubt, they indicate that the F.C. is not yet a
complete and united being ; Body and Soul are in union, but unlike
the M.M., these two are not in complete accord with the Spirit. Thus
we obtain a correspondence between the knocks of the F.C. and the
two rosettes. Furthermore, the triangle is incomplete, showring that
the F.C. is not yet a complete F.M., and this correlates with the
position of the C.s when taking the ob. in the F. C. degree.
Two other features of the apron must also be considered. Firstly, the
tassels, which appear originally to have been the ends of the string
with which the apron was bound round the waist. There is little
doubt that in the 18th century the aprons had not the present
symbolic tassels, but were fastened round the body in a very similar
way to that in which the E.A. and F.C. aprons are to this day. It is
interesting to note in this connection that the actual aprons worn by
the officers of Grand Lodge for the year, as distinct from the Past
Grand Officers' aprons, have no tassels at all.
In the course of years, no doubt, the ends of the strings were
ornamented by tassels, and to this day the aprons of the Royal
Order of Scotland are bounmd round the body by an ornamental
cord with tassels, which are tied in front in such a way that the two
tassels stick out from underneath the flap.
These tassels, when the final form of our aprons was fixed, were
separated from the bands which fasten the apron, and attached to
the apron itself, becoming as we now see simply strips of ribbon on
which are fastened seven chains. When this change took place it is
clear that those who made the alteration deliberately chose the
number 7, and intended thereby to convey a symbolic meaning. We
have already explained the numerous symbolic meanings of the
number 7; for example, it represents God and Man, Spirit and
Matter, etc.
Naturally they had to have two tassels to balance, and it would
have been very inartistic to have had four chains on one tassel and
three on the other, and so it would be unwise to lay too much stress
on the number 14, which is the sum total. We may regard it merely
as a curious and interesting coincidence that the body of Osiris was
stated to have been divided by Set into 14 pieces.
But in addition to these details as to the historical development of
the tassels, we must not forget that in many of the 18th century
aprons the two p....rs are depicted. These aprons were usually
decorated by paintings on the leather, and varied considerably from
Lodge to Lodge, but one of the most usual kinds of decoration
included the two p..rs, and the remembrance of these may very
probably have influenced those who designed our present apron.
The modern arrangement by which the apron is fastened, namely, a
piece of webbing with a hook and eye attachment, gave a fine
opportunity for some really profound symbolism, and I feel certain
that it was not an accident which led to the universal adoption of
the snake to serve this purpose.
There are two kinds of symbolism attached to the snake in all
ancient religions. Firstly, the snake as the enemy of man, and
therefore as the representative of the powers of evil; and secondly
the snake as emblem of the Divine Wisdom. " Be ye wise as
serpents" does not refer to the craftiness of the Devil, but to the
Divine Wisdom itself.
In Ancient Egypt the Soul as he passed through the Underworld
met with serpents of evil, and also with serpents of good. In India,
legend tells us of a whole order of beings, the Serpent Folk, who are
of a Spiritual nature different from man, possessed their own rulers,
and were endowed with superhuman wisdom. Some of these are
considered to be friendly to man, while others are hostile. The
Sacred Cobra is well known to every student of Hindu religions,
and is essentially good.
Actual worship is paid to the Serpent throughout the whole of India,
and in many other parts of the world, and in the Kapala we get
clear traces of the fact that under certain circumstances the serpent
is regarded as "The Shining One" -the Holy Wisdom Itself. Thus we
see that the serpent on our apron denotes that we are encircled by
the Holy Wisdom.
Finally, the serpent biting its tail, and thus forming a circle, has
always been regarded as the emblem of eternity, and more
especially of the Eternal Wisdom of God. Nor must we forget that
the snake is peculiarly associated with Shiva, whose close symbolic
association with the third degree has already been clearly shown.
Much more might be written on the meaning of the apron, but we
cannot devote any more space to this subject, interesting though it
may be, although before considering our next point it will perhaps
be well to recall what has already been mentioned in the E.A.
handbook, viz., that aprons, in addition to their Operative
significance, have right through the ages been employed in
connection with religious ceremonial.
On the monuments of Egypt a garment, which can best be
described as a triangular apron with the point upward, is depicted
in circumstances indicating that the wearer is taking part in some
kind of ceremony of initiation. In ancient Mexico the Gods are
depicted wearing aprons, and it is not without interest to note that
the modern Anglican bishop wears an apron, although it appears to
have developed from a long flowing robe somewhat the shape of a
cassock.
CHAPTER VII.
LEGEND
After the ceremonial investiture of the Cand. the W.M. continues
the narrative of the traditional history. At least this is the case in
most English workings, but in some Scotch workings the whole
story is told first, and subsequently the Cand. and the other Brn. act
the chief parts. Perhaps one of the most important points to realise
is the correct meaning of the name H.A.B. .
Major Sanderson in An Examination of the Masonic Ritual gives the
following interesting interpretations, which we will proceed to
expand further.-" The title H.A.B. is taken direct from the Hebrew
of 2 Chron., Chapter 4, verse 16., and means, x H. His father.' H.
means 'Exaltation of light, their liberty or whiteness, he that
destroys'; It is of interest to note that abib in Hebrew means "Ears of
corn,' or "Green fruits,' and there is just a possibility that this is the
correct title of H."
Bearing these translations in mind we at once perceive a whole
series of inner meanings hidden in the name of the principal
Architect. Taking the Christian interpretation of our rituals :-firstly,
we shall remember that Christ said " If I am raised up (or exalted) I
shall draw all men unto me." Secondly, Christ died to make us free,
that is, to give us liberty from the bonds of death and hell.
Thirdly, mediaeval divines were never tired of referring to Christ's
whiteness and purity, and relate many beautiful legends and
allegories to drive home this lesson. One phrase alone will suffice to
bring this aspect of the Christ to our minds, i.e. , that He is
constantly spoken of as " the lily of the valley." Fourthly, He came
to destroy the bonds of death and hell, nor must we forget the old
prophecy spoken concerning the coming Christ and the serpent,
representing Satan, "
It (Christ) shall bruise thy head, and thou shalt bruise His heel,"
Gen. 3. v. 15. It is of interest to note that Quetzacoatl, the Mexican
Preserver, who fought and overthrew the great giant of evil, was
himself smitten in the foot, near to a fall of water, subsequently
died from the wound, and ultimately rose again from the grave.
In India Krishna similarly died from an arrow wound in the heel.
Moreover, in mediaeval frescoes Christ is constantly represented as
crushing the head of the great dragon under His left foot, while in
His right hand He upraises a staff on which is a cross. Such scenes
are usually described as " The Harrowing of Hell."
Fifthly, if the word abib is the correct rendering for the second half
of the name in question, we get a clear reference to the Sacramental
bread. The ears of corn are obviously synonymous with the wafer
or consecrated bread, which in mediaeval days alone was given to
the laity: while the alternative translation, "Green Fruits," brings to
our mind the Biblical saying that Christ is "the first fruits of them
that slept" (1 Corin, 15. 20). Bearing this possible Christian
interpretation in mind, installed masters will perceive the deep
significance of the P.W. which leads from the degree of M.M. to that
of I.M.
But in addition to these Christian interpretations of H.A.B. there
was yet another, which in some senses may be regarded as older,
and the key to which is supplied by India. In this sense H.A.B. takes
on the characteristics of Shiva, the Destroyer.
Firstly, "Exaltation of life" reminds us of the legend that Shiva on a
certain day increased in stature until He overtopped the universe,
and, as a result, overthrew Brahma, the Creator, and was
ackowledged by Vishnu as His superior. On that great day He
gathered unto Himself the beginning and the end of all things,
Alpha and Omega, and henceforth birth and death alike were in
His hands.
Secondly, "Their liberty" refers to the fact that, to the pious Hindu,
Shiva by death grants liberty from the toil and anguish of this
world, and sets the soul free to mount to greater heights of
spiriruality.
Thirdly, Shiva is always spoken of as the "Great White God, white
with the ashes of the dead who are ever burned in His honour." Nor
must we forget that these ashes are always scattered to the four
cardinal points of Heaven.
Fourthly, He is in His very essence " The Great Destroyer."
The "Ears of corn" are symbols of Vishnu the Preserver, Who
Himself, according to numerous Hindu legends, was slain and rose
from the dead, thereby paying allegiance to the Lord of Death ; and
so:
Fifthly, we obtain the idea of the Resurrection as symbolised by the
ears of corn, which are planted in the earth and bring forth an
abundant harvest, the "Green fruits" of the fields. In this connection
it is as well to remember that the central theme of the Eleusinian
Mysteries was the ear of corn which was shown to the Cand. at the
most solemn point of the whole ceremony, and similarly taught the
doctrine of the resurrection from the dead.
The next point that strikes us in the legend is the number of
craftsmen who "went in search." The Irish version is of peculiar
interest, for it relates that it was the twelve who relented who
afterwards "went in search," and not a new company of ffiteen. In
many ways this is more logical, and certainly has a deep symbolic
meaning.
It is logical in that it shows that the penitent twelve did their best to
make amends for ever having allowed themselves to listen to the
wicked schemes of the other three, and the subsequent decree of
K.S., ordering them to wear white gloves and white aprons as a
mark of their innocence, is most appropriate. It was a public
announcement that K.S. forgave them their indiscretion and
acquitted them of responsibility for the crime.
On the other hand, in our version there seems no logical reason
why K.S. should order an entirely new batch of F.C.'s to wear these
emblems of their innocence, since they clearly had nothing to do
with the crime, and moreover, all the others, except the penitent
twelve, were equally innocent, and should therefore likewise have
been instructed to wear white gloves and aprons. It must be
remembered that these white gloves, etc., were not bestowed as a
reward for having taken part in the search, but are specifically
stated to have been ordered to be worn to denote innocence.
The Irish account goes on to state that the twelve set out from the
Temple and went together in one company until they came to a
place where four roads met, and formed a cross; then they divided
into four companies, and three went North, three East, three South,
and three West. Thus they trod the Way of the Cross. In some old
Irish workings we are told that the three who went North never
returned. This symbolically implies that they went into the Place of
Darkness
As the tendency in modern Irish masonry appears to be to adjust its
ritual in main essentials to our English workings, it is but fair that I
should say that I have a tangible proof of this form of legend, in the
shape of an old Irish apron dated 1790, which, unlike modern Irish
aprons, has a number of paintings on it depicting incidents in the
ritual. One of the paintings shows the twelve F.C.'s separating at the
four cross roads. (See frontispiece).
It is clear from all accounts, whether English, Irish, Scotch or
American, that the scoundrels, the agents of death, were found by
those who went in the direction of Joppa, that is in the W., but we
are left in considerable doubt as to whether the b. was found in the
E. or in the S.. Symbolically, however, it would clearly be in the S.,
for H.A.B., like the Christ, was struck down at High Twelve, when
the sun is in the S..
From a practical point of view it is fairly obvious that the
scoundrels who were carrying away the b. could never have
reached Joppa if they had once gone E., for they would have had to
fetch half a circle round Jerusalem, a procedure which would have
rendered their chance of escape almost hopeless. By going S. they
might hope to throw their pursuers off the track, and then turn back
at an angle, reach Joppa, and escape by boat. That this was their
intention is clear from many old forms of the legend, and especially
in those worked in America. King S., however, foresaw this
possibility and prevented their escape by forbidding any ships to
sail.
In the American working one of the officers of the Lodge enacts the
part of a sea captain, and even wears a yachtman's cap. The villains
come to him and beg him to take them aboard, but he refused
because of the embargo ordered by K.S.. That the same incident was
known in the old Irish working is shown by the little picture on the
same Irish apron depicting the arrest of the villains on the sea shore,
for in the back ground there is a ship.
Let us interpret the meaning of the Irish working first. From the
Christian standpoint the twelve F.C's represent the twelve apostles,
Mathias replacing the traitor Judas. But in the non-Christian, and
possibly earlier interpretation, these twelve would of course be the
twelve signs of the Zodiac, searching for the sun which had been
eclipsed. We must never forget that in addition to the deep spiritual
meaning hidden in our ritual there is also a Solar Myth embedded,
which has in the course of years become allegorized and filled with
deeper spiritual truths.
But being English masons we must be prepared to find an
explanation of the fifteen. In ancient Egyptian times the month
consisted of 30 days, and the year of twelve such months, plus five
extra days. Now the first fifteen, of whom twelve recanted,
presumably represent the first half of that month, while the second
half of the month is represented by the fifteen who went in search.
But spiritually the meaning of the fifteen is fairly clear. Man has five
senses and is triune in nature, and thus implies that Body, Soul and
Spirit must cooperate in trying to find God, and employ on that
quest their five senses.
Lest there be any misapprehension here I would explain that man is
considered to have not only the five physical senses, but also
corresponding senses of Soul and Spirit. The phrase "To see with
the eyes of the Spirit" is perfectly well known, and similarly we can
speak of the eyes of the Soul. To give concrete examples :-Students
of psychic science constantly speak of clairaudience and
clairvoyance. While it is not necessary to accept this type of
phenomena, it is clearly obvious that if man survives death at all his
Soul must have a means of communicating with other Souls and
that these correspond in some way to our physical senses. In like
manner how are we to describe the visions of the great seers and
prophets, related in the Bible, except by the possession of spiritual
sight ?
Bearing this in mind, we obtain the following interpretation of the
fate which befell the three F.C. Lodges into which the fifteen
formed themselves. Those who found nothing represent the
physical senses of man, which are useless beyond the grave : the
next company must therefore represent the Soul, for despite the
logic of the physical world, it is the Soul which realises that death
does not end all, and so it was one of these who r...d the M But the
power which tells us what is right and wrong, and which ultimately
punishes us for our offences, is what we call conscience, and thus
assuredly is the Divine Spark within us-the Spirit.
Let us now turn to consider the details connected with the
discovery of the body. The incident of the shrub is such a striking
analogy with a similar one found in AEneid, wherein AEneas finds
the body of the murdered Polydorus by plucking up a shrub which
is near him on the side of a hill, that some students suggest that in
the revision of our ritual this incident was copied from Virgil. But,
in Who was Hiram Abiff, I show that both refer back to an ancient
source and have an allegorical meaning.
One proof supporting this view; is that this particular tree, the
Acacia, has from time immemorial been more or less sacred in the
near East. In ancient Egypt the earliest forms of the legend of Osiris
relate that it was an acacia which grew up round the coffin of Osiris,
and not a tamarisk as in the later versions. (See An Examination of
the Masonic Ritual, by Major Sanderson).
In like manner this tree is sacred in Arabia, India, and many parts
of Africa, while it is the Shittim wood of the Old Testament, from
which the ark was made. No doubt in this reverence for the acacia
we have a survival of the primitive veneration for trees, usually
spoken of as "tree and serpent worship." In India the assouata tree
is stated to be a symbol of Trimurti, The Three in One. Its roots
represent Brahma, its trunk Vishnu, and its branches Shiva, the
Destroyer.
At any rate we can regard the acacia tree as in itself an emblem of
the resurrection, for the tiny seed which is buried brings forth a
mighty tree, covered with fragrant blossoms.
The account of the manner in which the Cas. S...s came into
existence, though ingenious, can hardly be taken as historic. As we
have already dealt with this point previously, we shall only say that
every folk-lore student is well aware that, in the vast majority of
cases, legends purporting to explain the origin of a certain custom
do not give the real origin at all, but merely indicate that the origin
of the custom has been lost, owing to its great antiquity.
The very manner in which some of the S..s are given is sufficient to
indicate that they did not originate in the way suggested, while, on
the other hand, we find these same S...s all round the world, with
entirely different explanations as to their origin. They are indeed
ancient landmarks, and the utmost care should be taken not to alter
them in any way.
The next incident in the legend is the capture of the scoundrels. In
some rituals it is given with much interesting detail of a picturesque
nature. All agree that they were apprehended in a tavern, and
many say explicidy that it was near the sea shore. Some of the
rituals state that the fugitives were overheard lamenting as
follows:- "One said, 'Oh, that my t. had been c.a. rather than I
should have done it;' while another more sorrowfully exclaimed,
N Oh, that my h...t had been t.o. rather than that I should have struck
him;' and a third voice brokenly said, 'Oh, that my b. had been s. in
t. rather than that I should have smitten him,' "
This last version is of interest as explaining the legendary origin of
the py. of the three degrees, and incidentally it shows how legend
incorporates facts into a story, in order to explain something whose
original meaning is lost. It would also appear from this version as if
the scoundrels had not intended to actually kill their victim but
merely to terrorise him, and in the excitement of the moment lost
their heads.
Symbolically this contains a valuable piece of teaching. According
to one interpretation the three scoundrels represent "The lust of the
flesh, and the lust of the eyes, and the pride of life" (1 John, 2. 16). In
other words, the sins of the flesh, the sins of the Soul, such as
covetousness, and spiritual pride, the most deadly of all.
These sins assuredly destroy man both physically and spiritually,
yet it can truly be said that in giving way to them no man intends to
destroy himself. From the more strictly Christian standpoint the
three scoundrels are Herod, Caiaphas, and Pontius Pilate, and it is
perfectly clear that Pilate and Herod, at any rate, did not wish to kill
our Lord; but were caught in a position from which they found it
impossible to escape.
Returning to the deeper mystical interpretation we notice that the
scoundrels were found in the West, the region of Death, which
teaches us that the just retribution for all our sins, whether of body,
soul, or spirit, will overtake us after death, and that though in one
sense it is God, here shadowed forth by K.S., who punishes, yet in
another sense it is our five spiritual faculties which themselves rise
up in judgment against us. We ourselves, doom ourselves, and
therefore we can obtain nothing but strict justice.
Without pretending that we have exhausted this subject, this brief
explanation of the true character of the scoundrels and their captors
must suffice, and we will only mention in passing that here also
there appears to be a half forgotten astrological reference to the
three winter months which oppress the sun.
CHAPTER VIII.
THE TRACING BOARD, ETC.
The next part of the narrative is incorporated in most English
workings with the Tracing Board. The most interesting feature is
the description of the g.. It is obvious that peculiar stress is laid on
the centre, even in the present form of our ritual, because of the way
in which the measurements are given. Why should it not have been
said that it was six feet long? In some old rituals the g.. or rather the
monument, is described as a dome, which made a complete circle at
its base, and was three feet from the centre every way.
If so it must have been like a small replica of the earliest form of the
Buddhist Pagoda, and the Master was thus buried at the centre. In
that case the top of the dome would have been five feet from the
surface of the ground, and we should thus get the correct symbolic
use of 5 as representing the body, and 3 as representing the spirit,
while enabling the human body to be decorously interred. It seems
probably that when the g.. was made to conform to the type
familiar in England, a desperate effort was made to retain the 3 and
5.
It is worth noting that there is no mention of the use of any c...f...n,
despite the picture on the tracing board, and if a c...f....n had been
used at the supposed date of the incident it certainly would not
have been of the European shape depicted, but much more like an
Egyptian Sarcophagus. Nevertheless, though the ritual does not
justify the existence of any c..f....n on the tracing board, it was an
integral part of the ancient mysteries of Osiris, and its retention in
other ritual is almost certainly an ancient landmark.
On the same tracing board may be seen certain letters in the
Masonic cypher, which are practically never explained. Very often
when transliterated, among other things, they will be found to give
the P.W. leading to the three degree. This fact is of interest, for the
true meaning of that W., as already explained, is a w...k...r in m...ls,
the correct description of H.A.B. The fact that he was buried as near
the Sanctum Sanctortum as possible, symbolically denotes that he
had reached the centre, and was in union with the Source of All.
The Dormer window historically is the hypostyle, the method by
which Egyptian and classical temples obtained light. The pillars of
the central nave of such temples rose considerably higher than the
roofs of the aisles, thus leaving openings through which the light
could enter the building. These, however, were many in number,
and it is difficult to justify the apparent statement that there was
only one such opening. Symbolically it is intended to represent the
means by which the Divine Light penetrates into the deepest
recesses of every man's nature.
The squared pavement has already been explained under the
section dealing with the mosaic pavement, in the first degree, and
our readers are therefore referred to it. Briefly, it indicates that
man's progress towards the centre is through alternate experiences
of good and evil, darkness and light, mercy and severity, life and
death.
The Porch which is the entrance to the Sanctum Sanctorum is the
gateway of death.
The working tools, "as in other cases, contain much sound moral
teaching of typical 18th Century work, but there is one implement
which deserves rather more than passing attention. For what
follows I must express my indedtedness to W. Bro. Sir John
Cockburn, P.G.D. The s..k...t does not appear to be much in use
among Operative masons.
It is used by gardeners, but the Operative mason has other means
for marking out the ground for the foundations. This implement
has more than a superficial resemblance to the Caduceus of
Mercury, and Sir John Cockburn suggests that it has been employed
to replace this "Heathen" emblem. For my part, I think this is most
probable, for it is clear that at the beginning of the 19th century a
deliberate attempt was made to eliminate this emblem from our
ceremonies. The jewel of the Deacons in the 18th century was not a
dove, but a figure of Mercury, bearing the Caduceus.
A number of these old jewels can be seen in the library of Grand
Lodge, and there are still a few old Lodges which continue to use
them, instead of the modern jewel. Now this jewel is far more
appropriate to the Deacons than is a dove. A dove is the emblem of
peace and a carrier pigeon bears messages, but neither of these
birds do all the work of the Deacons. Mercury, however, was the
Messenger of the Gods, and carried the instructions of Jupiter, thus
fulfilling one set of the duties of a deacon.
He was also the conductor of souls through the underworld; taking
the dead by one hand, and uplifting the Caduceus in the other, he
led the Shade from the grave, through the perils of the underworld,
to the Elysian Fields; before his Caduceus the powers of evil fled. In
mediaeval escatology it is Christ who leads the Souls on a similar
journey, uplifting in His Hand the Cross of Salvation. Even to-day
the jewels of the Deacons in a Mark Lodge bear the Caduceus, a
mute but convincing witness to the use of this emblem in
Freemasonry.
We can thus see that on the one hand a deliberate effort was made
to delete from our ceremonies the Caduceus, probably because it
was considered to be Pagan, while on the other hand it was clearly
quite easy for ignorant masonic furnishers, in the course of years, to
make the Caduceus approximate more and more to a masonic tool,
so as to fit it in with other avowedly masonic implemens.
As a masonic tool it has very little significance, even to a
Speculative, and is of no practical value to an Operative, but the
Caduceus would be peculiarly appropriate to the third degree. In
short, it is an ancient landmark, an emblem of the dead and
forgotten Mysteries, and symbolical of Him who leads the soul
from the darkness of the grave to the light of the resurrection.
Before leaving the M.M. degree let me say to all installed masters
that if they have received the P.W., not the W. of an Installed master,
but the P.W. leading from the M.M. to that further degree, they will
find in it evidence not of a mere hint of the resurrection, but of the
Resurrection itself, and a close association with the version of that
doctrine set forth in the life of the Perfect Master.
CHAPTER IX.
THE CLOSING
Here we are reminded that we are working in symbolism, for we
come back from the West, i.e., the grave, to this material world. But
we have only obtained substitutes, and we offer them as some
consolation to the spirit, i.e., the W.M. The advance to the centre of
the room is an obvious reference to the other centre. The s...s are
communicated by the body to the soul, which passes them on to the
spirit. The meaning of these s....s is dealt with in the ceremony, but
it is worth noting that the word shows clearly that the s....t is to be
found only through the death of the body.
The actual Hebrew word whose corrupt form we use really means "
My son is slain." It is also well to remember that the p.s. and the s.
of G.& D. (Scottish form) are, old signs which come down from the
ancient mysteries, and are still found throughout the world. A brief
summary of that has already been said may be helpful. The p.s. is
often associated with Shiva, the Destroyer, and is also found
appropriately used at Burobudor in Java; it refers to that occult
centre, the solar plexus. In view of what the lost s...t is, this sign is
therefore most significant. In other words, it is a hint to those who
deserve to know while it conceals from those who do not.
The Scottish sign of G. & D. is found all round the world, and
always has the same meaning of an appeal for help. It is used in the
most primitive initiatory rites of a boy into manhood, and in Kenya
the boy takes it to indicate that he is ready for the operation of
circumcision to begin. In Nyasaland, among the Yaos, it is
associated with a grave, and in Mexico the Preserver is shown
making it. He was slain and rose from the dead, and it is constantly
found in Mexico in the form of a carving, consisting of a skeleton
cut in half at the centre and making this sign, as, for example, at the
Temple of Uxmal.
The manner of communicating the s..s and the gr. are equally old.
Indeed, the lion's grip appears to be the grip of all the Mysteries. It
was the Grip of Mithra, and by this grip Osiris was raised. Among
the Druids it was also known, as is shown by a carving at Iona. I
have, however, gone into the evidence for the antiquity of our signs
so fully that I will not take up further space here.
We may as well add, however, that the number "5" no doubt refers
to the five senses of man, just as the seven steps remind us of the
Egyptian sub-division of every mortal.
Having received the sub. s...s the W.M., or Spirit, confirms their use
till the true ones are discovered. This last remark indicates that the
quest is not ended or abandoned, in reality it has just begun; the
first stage only has been passed, which stage is death. It also tells
every Craft Mason that he a good craftsman till he has at least taken
the Royal Arch.
Thus the spirit acknowledges that death is a step forward. It has
freed the soul of the trammels imposed on it by the body, and so
our life's work on earth, as symbolised in the Lodge, is closed. The
knocks indicate that the spirit now dominates the soul and body
and before we leave these heights it is well to point out that almost
all the great religious teachers have taught that in some mysterious
way this physical body will be transformed, and still be used after
death. In short, that matter, as well as spirit, is part of God. Science
has shown that matter is indestructable, though its form may be
changed completely, and so even after the symbolical death and
resurrection, three knocks are still required.
CHAPTER X.
CONCLUSION
This then concludes the third degree. More than any other degree in
Craft Masonry it has embedded in it ancient landmarks, brought
down from a long distant past. Under the surface lie hidden,
meanings within meanings, which I make no pretence to have
exhausted. Already this book has exceeded in length either of the
two previous ones, but to do full justice to the sublime degree one
would require a volume four times as large as this.
I trust, however, that I have given some help, more especially to
younger brethren, which will aid them to glimpse the deeper side
of Freemasonry. If they too will strive to discover further alternative
meanings, I shall feel this labour of mine has been well repaid.
Let me again warn them that just because Masonry is so old, its
rituals, in the course of years, have been again and again revised,
and newer meanings have continually been grafted on to the old
stock. We are not entitled to say one meaning is right and another
wrong.
Both may be right. Christianity itself has taken over a vast mass of
pre-Christian ceremonies and symbols, and the student is perfectly
entitled to consider that both the Christian and the pre-Christian
interpretations of these symbols are equally deserving of respect.
There is also another point which should be borne in mind. Again
and again we find that incidents and phrases which appear to have
come from the Bible, on closer investigation are found not to
correspond exactly with the Biblical narrative. At one time there
was a tendency to say that in these cases it was our duty to
substitute the Biblical version for the "Inaccurate" traditional form.
With all due respect I venture to say that such action is totally
unjustifiable. Masonry is not the Bible. It is a traditional ritual into
which 18th century revisers inserted fragments from the Bible,
because that was the only book dealing with the period of the
masonic incidents which was then available to them.
To-day, we know a great deal more about this period than did our
18th century predecessors, and the modern investigator has just
cause to lament the well meaning, but misdirected, zeal of these
worthy masons, who thereby have probably destroyed for ever
valuable landmarks, which would have helped us to discover the
historical growth and the symbolic meaning of many parts of our
ceremonies.
Such apparent contraditions, and even mistakes, as appear to exist,
should be carefully retained, for they are sure indications to the
conscientous student of a connection with a long distant past,
which modern methods of research may enable us finally to trace to
its origin. If, however, they are revised out of existence, future
generations will have nothing to help them in the task of
unravelling the true history and meaning of Freemasonry.
If a Sn. does not correspond with the explanation of the manner in
which it is said to have originated, don't alter the way of giving the
Sn., for it is an ancient landmark. Rather try to discover if anywhere
in the world that Sn. is still used in some old ceremony which may
throw light on its true origin.
If H.A.B. was not buried in a c...f...n, don't eliminate the c...f...n from
the tracing board, but rather bear in mind that his great prototype,
Osiris, was so buried and that the c...f...n played a peculiarly
important part in the legend which recounts his death : which
legend was hoary with antiquity before K.S. was born.
Finally, let me say that even if a man can never fathom the full
meaning of the third degree, yet there is no man worthy of the
name who has passed through that third degree but will certainly
have learnt one important lesson, namely, how to d., and thereby
will be the better man.
