Information every
mason should know
MASONIC EDUCATION PAMPHLET
From The Grand Lodge of Pennsylvania Website
TABLE OF CONTENTS
The Beginnings of Freemasonry
Freemasonry may be traced by history and tradition back through the
centuries to the remotest ages of the World. At one time or other
through the years, many theories have been advanced to explain the beginning
of the Craft.
The Development of Freemasonry
We have no definite knowledge as to when the custom of admitting
non-operatives to membership in a lodge of Masons was started. The earliest
existing record of a non-operative Member is a reference to the presence of
the Laird of Auchinleck at a meeting of the Lodge of Edinburgh, Mary's Chapel,
on June 8, 1600 . . .
The Symbolism of Freemasonry
A widely quoted definition of Freemasonry states that it is a system of
morality veiled in allegory and illustrated by symbols.
Freemasonry - A Way of Life
Freemasonry is kindness in the home, honesty in business, courtesy in
society, fairness in work, pity and concern for the unfortunate, resistance
toward evil, help for the weak, forgiveness for the penitent, love for one
another and, above all, reverence and love for God.
THE BEGINNINGS OF FREEMASONRY
Freemasonry may be traced by history and tradition back through
the centuries to the remotest ages of the World. At one time or other
through the years, many theories have been advanced to explain the beginning of
the Craft. Some of the early historians of our Fraternity have cited numerous
fanciful stories and weird legends in an attempt to reveal a source of
Freemasonry almost as far back as the beginning of time.
Somewhat later, Masonic historians seemed to go to the other
extreme and were inclined to accept nothing, which could not be undeniably
proven. In more recent years, a third group of investigators is willing to
suggest that some of the gaps in the irrefutable written testimony might be
filled satisfactorily by the proper use of theories based on definite
circumstantial evidence.
Man is by nature a social creature, and has a very definite
tendency toward mysticism in his make-up. These and other traits doubtless had
their influence in the formation of secret and mystical societies at a very
early date. The oldest association of men of which we have any knowledge, was
the so-called "Men's House" that, in one form or other, existed in
practically all tribes of early civilizations. It is still present among most
primitive peoples. The building used for this purpose by a tribal group was the
largest in the village and was the center of activities. The leaders of the
tribe met here, held court, meted out punishments, enacted laws, governed the
people and made such decisions as were required for the welfare of the tribe.
Here, sooner or later, each boy became a man and a full member
of the tribe by being initiated in the Men's House. Here, he was taught the
secret traditions, the religion, and the legends of his people and his duties
upon coming to man's estate. Some of the tests were severe and included physical
torture and frightening experiences. Almost invariably, the death and subsequent
resurrection of the candidate were depicted to impress upon him the necessity of
forsaking a life of irresponsible living and assuming a more meaningful one.
Possibly as early as 2,000 B.C., the rites of the Men's House
evolved into the Solar Mysteries of the Egyptians. Composed of some of the
finest minds of the time, the organization known as the "Greater
Mysteries" in Egypt became the repository of the knowledge of the ages.
Plato wrote: "The Mysteries were established by men of
great genius who, in the early days, strove to teach purity, to ameliorate the
cruelty of the race, to refine its morals and manners, and to restrain society
by stronger bonds than those which human laws impose. "
Joseph Fort Newton, renowned Masonic scholar, described the
Mysteries as being tolerant of all faiths, forming an all-embracing moral and
spiritual fellowship which rose above barriers of nation, race and creed, and
satisfying the craving of men for unity, while evoking in them a sense of that
eternal mysticism out of which all religions are born.
Many members of the Egyptian Mysteries were natives of other
countries who took back to their homelands the knowledge that they had gained in
the land of the Pharaohs. In several instances upon their return, they
established similar secret societies, such as the Phythagorean Mysteries of
Greece, the Mithraic of Persia, the Adoniac of Syria and the Dyonisian
Artificers of Phoenicia. These organizations were similar to the Egyptian
Mysteries in most respects, except that in the dramas that they portrayed, local
or national characters were used instead of those of the Egyptians.
Through evolutionary processes and the passing of time, the
Roman Collegia emerged. These were small local groups, not nation-wide as were
the, Mysteries, composed of men engaged in a particular trade, craft, art or
profession within a specific community. Plutarch mentions nine collegia, such as
goldsmiths, dyers, builders, potters and others. No doubt many others were
organized as the need arose. The builders, Collegium Faborum or Collegium
Artificum, doubtless included members of a number of separate crafts necessary
in the erection of permanent structures. The Collegia:
(1) acted on petitions for membership;
(2) received members through initiation;
(3) had rooms similar to those of various present-day
fraternities;
(4) divided the membership into grades;
(5) had a common table;
(6) possessed a charity fund from which they assisted their
poor and buried their dead;
(7) used passwords, grips, tokens and symbols.
Some were quite religious in nature, while others were more
socially inclined. Some concentrated on their business activities. Some became
politically minded and this, eventually, led to the proscription of the entire
collegia system by Emperor Diocletian. However, the Collegia had traveled with
the Roman legions in their conquest of most of the then-known world; and in many
parts of the Empire the Collegia continued to operate as theretofore.
About the third century, there began a series of incursions of
warlike tribes from east of Europe, which finally overran the Roman Empire and
destroyed the then-existing civilization. Schools, culture, the fine arts,
religion and craftsmanship of all kinds suffered and, to a large extent,
disappeared under these onslaughts.
For more than seven hundred years the Dark Ages, as this period
is called, continued. Then gradually Europe began to rebuild its civilization.
One of the first features of this rebuilding process was the development and
training of craftsmen of all kinds. Later, in order to assist in developing the
skills of various craftsmen, men in a particular locality, who performed a
definite and specific type of work or service, formed organizations called
guilds.
There were guilds, which consisted of merchants and tradesmen of
various kinds as well as those, which were composed of various types of
artisans. It is this latter sort of guild with which we are concerned. Their
usual purpose was to regulate the prices and hours of labor, to govern the
conduct of their members, collect funds for the relief of the unfortunates among
them and especially, to improve the standard of technical skill. Most of the
crafts of that period had carefully guarded trade secrets, which members were
bound by oath not to reveal to those who did not belong to the guild.
The membership consisted of apprentices, fellows and masters.
The apprentices were lads in their teens that were indentured to skilled workmen
to be trained in the arts and secrets of the trade.
After a period of years, more commonly seven, if they showed
sufficient aptitude and skill in their work and had conducted themselves
properly, they were advanced to full membership in the guild and were designated
as "fellows." If they later exhibited exceptional ability and skill
and possessed administrative ability and qualities of leadership, they became
"masters, " which qualified them to superintend the work of other
members of the craft or guild.
The guilds were usually organized under the authority of the
municipality and were composed of local artisans, most of whom seldom, if ever,
went more than a day's journey from home. In the stone building crafts, however,
a different condition prevailed. Most of their work consisted of the erection of
cathedrals, castles and other more or less public buildings. These were huge
structures requiring many years to complete. Local guilds were not equipped in
numbers or in skill to perform this type of work. Therefore, the workers in
stone, of necessity, became migratory.
The employer, usually the Church or the Crown, would select a
Master of the Work who would arrange for the traveling of one or more groups of
workmen from a previous job to the site of the new work. There, after making
provisions for their homes or barracks, they would construct a workshop, which
would be used also for rest, refreshment and relaxation. This building, often a
lean-to on the side of the main structure, was called a lodge and the word
"Lodge" was also used to designate the body of workmen who used this
building.
During these early days, any type of builder was designated as a
mason and the craft as a whole was called masonry, which included quarrymen,
wallers, hewers, slaters, tilers, rough masons, cutters, plasterers and all
others who contributed their share to the erection of the structure upon which
they worked.
At the head of the project were those who nowadays would be
called architects or engineers. They were often designated as freemasons,
although frequently the terms "mason" and "freemason" were
used to mean exactly the same thing. These men understood engineering and
geometry as the result of long and arduous training. They were proficient in a
number of the arts connected with the building trade, such as carving and
sculpturing, design and construction, manufacture of stained glass windows,
mosaic work and other highly specialized activities.
The origin of the word "freemason" is uncertain. There
are a number of theories, such as:
(1) They worked in free stone, which could be
carved, and hence were called "freestone masons," later shortened to
"freemasons".
(2) They were free men, not serfs.
(3) They were free to move from place to place as they might
desire.
(4) They were given the freedom of the towns or localities in
which they worked.
(5) They were free of the rules and regulations that were
usually imposed upon members of guilds.
The migratory character of the masons' activities precluded, to
a large extent, they're being members of local guilds. The outstanding exception
was the Masons' Company of London founded in 1376 as a regular city guild. A few
other cities may have had similar guilds, but presumably, for the most part,
control of members of the building industry rested almost exclusively in the
lodges, which were established where work was progressing. Some of these existed
during the operations and were then abandoned, while other lodges continued
after the actual work had ceased.
During the period immediately following the Reformation, the
economic situation in England changed. Work on a large scale, such as huge
cathedrals and castles, diminished while the building of less pretentious
structures increased somewhat. Likewise, the use of the direct-labor system
under which the great cathedrals had been reared was gradually supplanted by
operations conducted under contract. These altered circumstances had the effect
of reducing the membership of lodges and of increasing the number of lodges due
to the scattering of masons over more territory. As the years passed many of the
small lodges gradually became weaker and inactive, and, by the 1600's, the
number of active, more or less permanent lodges, had been greatly reduced.
During the same period, a significant change was taking place in
the type of membership in the lodges. During the cathedra I- building era,
practically all lodge members were operative masons, engaged in some phase of
the construction industry. Beginning about 1600, non-operatives were admitted as
members of lodges previously composed entirely of working or trade masons. The
earliest of these references to non-operative masons pertains to John Boswell,
of the famous Boswell family of Auchinleck, who is recorded as having been
present at a meeting of the Lodge of Edinburgh, Mary's Chapel, on June 8, 1600.
This marked the beginning of a trend, which eventually led to our present Lodges
of "Free and Accepted Masons."
The most noteworthy and significant connecting link of a written
nature between present-day Freemasonry and the Operative Masonry of some
centuries ago is unquestionably what are called "The Old Charges, sometimes
named "Gothic Constitutions." These are handwritten manuscripts
differing in age, size, shape and material. They all follow a similar pattern in
context. About one hundred of these old manuscripts have been found. No two of
them are identical, but all obviously came from a common source. A few others
have come to light from time to time and, after being printed or copied, were
lost.
These ancient Masonic writings vary in age from an estimated 600
years to about two centuries. The oldest, the Regius Poem, dating from about
1390, is a small manuscript book about 5 inches by 4 inches written on vellum
and bound in Russian leather. The next oldest, the Cooke Manuscript of the first
half of the fifteenth century, is even smaller. On the other hand, the Lansdowne
Manuscript, of the sixteenth century, is written on stout sheets of paper 11
inches by 15 inches in size, while the so-called Grand Lodge Manuscript, of
about 1583, is a roll of parchment 9 feet long and 5 inches wide.
A number of theories have been advanced concerning the reasons
for these Old Charges having been copied. In 1388 the English Parliament enacted
"The Writ of Returns" which provided that every organized society,
fraternity, guild or club was compelled to submit a written statement indicating
its origin, purpose, rules, regulations, names of officers and other pertinent
data. It is possible that The Old Charges came into existence as the result of
the requirements laid down in this law. It is also quite possible that The Old
Charges were the combined constitution, by-laws and ritual of the oldest Masonic
operative organizations and continued to be used as such until, and even after,
the formation of the Grand Lodge of England in 1717. It is known, for example,
that two copies, the Alnwich of 1701 and the Thistle of 1756, are included in
the minute books of their respective Lodges. Both of these copies were signed by
the Lodge Members, thereby signifying their acquiescence to their contents.
The supposition is that The Old Charges were somewhat equivalent
to the present-day Book of Constitutions, called the "Ahiman Rezon" in
Pennsylvania.
Before the original Constitutions of the Grand Lodge of England were compiled in
1723, George Payne, then Grand Master of the Grand Lodge of England, asked that
all known copies of The Old Charges be sent in to Grand Lodge. A number of these
documents were turned over to Dr. James Anderson and used by him, in part at
least, as a model for the Constitutions of 1723. It is assumed that each Lodge
of operative Masons had a copy of The Old Charges and that it was used as a book
of rules and as a ritual.
The oldest of The Old Charges, the Regius Poem mentioned above,
is different from all the others in that it is written in a sort of rude verse
or doggerel. It probably had a common ancestor with the other copies that are
extant. It is quite possible that in making a copy five or six centuries ago,
some poetically- inclined monk used his talents in transcribing the thoughts in
rhyme rather than in the prose of the original. The Regius version has less of
the traditional or legendary background of Masonry than the others, and refers
to a somewhat greater extent to trade usages and customs. It also includes some
rules of etiquette and conduct with the usual Masonic injunctions.
Except for the Regius Poem, all the Gothic Constitutions follow
an almost identical pattern. The minor differences are probably the result of
errors in copying or occasionally an intentional change which the copyist felt
would improve the document. By means of these changes, whether due to
carelessness, ignorance, whim or deliberate design, all known copies of The Old
Charges, about 100 in number, have been classified to show the process by which
they have reached their present form from an unknown original.
Of the approximately 100 existing copies of The Old Charges only
three are located in the United States. Two are in Boston and one in
Philadelphia. The latter is the so-called Carmick Manuscript of 1727 and is
owned by the Grand Lodge of Pennsylvania.
Originally, this manuscript was thought to be the Constitution
of St. John's Lodge of Philadelphia, the earliest known Lodge in America of
which any records are extant. It was published as such, but the manuscript could
have been used for any St. John's Lodge of which there were many in the early
days of the Fraternity. The identity of Thomas Carmick is unknown and there is
nothing to associate him with Philadelphia or Pennsylvania.
The Carmick Manuscript is typical of all of "The Old
Charges, " and since it is the prized possession of the Grand Lodge of
Pennsylvania it will be outlined to indicate the contents of all of these
interesting old manuscripts.
The Carmick Manuscript, in common with the others, starts with a
Trinitarian invocation as follows: "Draw near unto me, ye unlearned and
dwell in the house of Learning and the Almighty God of heaven, with wisdom of
his Glorious Son through The Grace and goodness of the Holly Ghost, that be
Three Persons and one God, be with us at our Beginning and he Will Give us Grace
here hopeing wee may Come to his Etternal Kingdom that shall never have an End:
Amen."
The imaginary history begins by citing and defining the seven
liberal sciences - Grammar, Rhetoric, Logic, Arithmetic, Geometry, Music and
Astronomy - with the statement that all are founded upon Geometry. Lamech's four
children are then named Jabal, Jubal, Tubal Cain and Namah, who first developed
all crafts and sciences.
It was believed that the world would be swept by fire or flood.
Hence to preserve all knowledge for future generations it was written on two
pillars, one which could not burn, the other which would not be damaged by
water. Hermes discovered one of these pillars after the flood.
The first Craft of Masonry was founded at the building of the
Tower of Babylon. Then through the teaching of Euclid, knowledge of Geometry
(Masonry) came to the Egyptians and afterwards to Judea where Solomon built his
Temple with aid of the Tyrians. Each of these leaders gave Masons a charge
indicating that they must be loyal and faithful, loving and true.
Eventually, Masonry came to France under Charles Martel, thence
to England through St. Alban. Later King Athelstan became the patron of Masonry
and granted a charter to Prince Edwin with a commission to hold an assembly of
Masons once a year, the first being convened at York in 926.
Prince Edwin ordered all the charges of his predecessors to be
brought together and examined. Prince Edwin then confirmed the previous charges
and ordered that a book be made which would tell how the sciences were found,
and in which all the charges would be recorded. It was ordained that, at the
making of a Mason, the book should be read to him. He would then take an oath
with his hand on the book, promising to comply with the charges and never
divulge any of the secrets entrusted to him.
The following is a summary of The Old Charges with the wording
and spelling changed to comply with modern practice:
-
You shall be true to man, to God and to Holy Church,
and to countenance no heresy in the Church.
-
You shall be true to the King.
-
You shall be true to every Mason and you shall do unto them as you
would they should do unto you.
-
You shall call Masons brothers.
-
You shall not take your brother's wife in villainy.
-
You shall not take in hand anything to do your fellow harm.
-
You shall not for any allowance, reward or other consideration of
yourself, or any fewer number than seven (which number is termed a lodge) admit
any person to be made Freemason; he must be free born, of good kindred, no
bondman, "and his limbs as a man ought to have. "
-
Strange Freemasons are to be received, cherished and relieved and set
to work.
-
You shall not make a mould or square for one who hath not served his
apprenticeship.
-
Quarrels are to be referred to the judgment and directions of the assembly
and if they cannot decide, then you are to obtain leave from the assembly that
the law may decide "and not put the brotherhood between them."
-
You are not to absent yourself from the assembly if it be within fifty
miles, excepting sickness or disability of body.
-
You shall at all times disburse charity to the relief of the sick, if you
are able.
-
You shall not profane the holy name of God.
-
You shall not give evil counsel to another.
-
You shall not abuse another.
-
You shall not be a whoremonger.
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You shall not be a common player at cards, or dice, or any unlawful game.
-
No Mason shall go into any town where there is a lodge of Masons unless
there be a fellow with him.
-
Every member shall reverence his elder and tutor. He shall not take a Lord's
work unless he knows himself to be of sufficient skill to perform it.
-
He shall not take any work in hand but at a rate that he may afford to do
justice to the person he works for and to pay his fellows their wages as the
manner and custom is.
-
No Master or Fellow shall supplant another in his work.
-
He that is Master of the work shall be called Master.
-
No Mason shall take an apprentice unless he has sufficient work to employ
him.
-
Every Mason shall be ready to give pay to his fellows as he or they shall
deserve.
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No Mason shall take an apprentice to serve any less than seven years.
-
Every man shall be true to the Lord they serve to his best profit and
advantage.
-
No Mason shall be a thief.
-
No Mason shall do any villainy in the place where he lodgeth, but he shall
pay for his meat, drink and all his charges.
-
Every Mason shall truly make and mend his work, be it task work or journey
work, if he hath what he covenants for.
Then follows the "Apprentice's Charge" which is quite
similar in its obligations to the terms of indenture used in the early days,
whereby persons were bound to learn -any trade or occupation. The Apprentice's
Charge does not appear in the majority of The Old Charges.
As in all the other manuscripts, the Carmick Manuscript closes
with an admonition to keep the charges prescribed by Prince Edwin, ending with a
quotation from Corinthians 1:10. To this Thomas Carmick added: "Whatsomever
Meason or fellow Craft that shall meet with this books I Charge him upon the
tenor of his Oath to take great Care of it and Retturn it to me."
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THE DEVELOPMENT OF FREEMASONRY
We have no definite knowledge as to when the custom of admitting
non-operatives to membership in a lodge of Masons was started. The earliest
existing record of a non-operative Member is a reference to the presence of the
Laird of Auchinleck at a meeting of the Lodge of Edinburgh, Mary's Chapel, on
June 8, 1600. Others were to follow with the passage of years. Most of these
apparently occurred in Scotland. However, this theory may have come about
because more records of Scottish Lodges existed than of those in England during
the seventeenth century. In the minutes of at least five lodges in Scotland
during the period 1650 to 1675, there are references to non-operative
membership.
The first actual record in England of an Accepted or Speculative Mason, as
non-operatives are usually called. is found in the diary of Elias Ashmole, under
date of October 16, 1646, when he and Colonel Mainwaring became members of an
operative Lodge held at Warrington in Lancashire. Some years later, on March 11,
1682, he attended a Lodge in Freemasons' Hall in London and witnessed the
initiation of a very warm friend and five other gentlemen. In addition, there
were present the Master of the Masons' Company of London and a number of those
who were currently active and prominent in that organization. This fact lends
credence to the supposition that in the Masons' Company was an inner circle who
comprised what was probably a Speculative Lodge.
It is likely that by the beginning of the eighteenth century, just prior to
the rise of Speculative Freemasonry, there were only about a score or two of
active Lodges in England and probably no more than double that number in
Scotland. It seems obvious that most of those Lodges, of which reliable records
are available, had been admitting non-operatives to membership for quite a
number of years. For example, the bylaws of the Lodge of Aberdeen
(Scotland) in 1670 were signed by 49 members, citing the occupation and rank of
each. Of these, just 12 were trade(operative) masons. The others were: noblemen
or gentlemen - 5, merchants - 9, wrights - 4, ministers - 3, slaters - 3,
wig-makers - 2, surgeons - 2, glaziers - 2, together with a smith, an armorer, a
book-maker, an attorney, a tutor, a professor and a collector of customs.
The transition from operative to non-operative was irregular in its pattern.
Some Lodges changed rapidly, others slowly if at all. The principal and most
important event in this transition period was the establishment of the Grand
Lodge of England on St. John the Baptist's Day, June 24, 1717.
At that time there were at least four Lodges located in or near London
designated by their places of meeting as follows:
- the Goose and Gridiron Ale House in St. Paul's Church-yard;
- the Crown Ale House in Parker's Lane near Drury Lane;
- the Apple-Tree Tavern in Charles Street, Covent Garden;
- the Rummer and Grapes Tavern in Channel Row, Westminster.
Three of them are still in existence:
- Became Antiquity Lodge No. 2;
- Became Fortitude and Old Cumberland Lodge No. 12 (its number being
higher because of a reorganization);
- Not in existence.
- Became Royal Somerset House and Inverness Lodge No. 4.
There is no contemporary record of the founding of this premier Grand Lodge
in the world. Dr. James Anderson gives the principal account in the second
edition of his "Constitutions" published in 1738. According to this
account, representatives of the four Lodges previously enumerated, with some
"Old Brothers, " presumably former members of Lodges no longer active,
met at the Apple-Tree Tavern early in 1717. There, they decided to form a Grand
Lodge and "revive" the Quarterly Communication and the Annual Assembly
and Feast.
On June 24 of that year they met again, this time at the Goose and Gridiron
Ale House. At that time, they established the Grand Lodge of England and elected
Anthony Sayer, Gentleman, as Grand Master, with Captain Joseph Elliot and Jacob
Lamball, Carpenter, as Grand Wardens. Anthony Sayer was followed as Grand Master
by George Payne (1718), Dr. John Theophilus Desaguliers (1719) and George Payne
again in 1720. Then in 1721 the first of the succession of noblemen, the Duke of
Montagu, assumed that office.
The original intention was to restrict the jurisdiction of the new Grand
Lodge to London and Westminster, then an area of not more than three square
miles. Of the four Lodges, apparently the one meeting at the Rummer and Grapes
in Westminster had the most influential membership, being composed principally
of Accepted and Speculative Masons.
There is no known record indicating when the Grand Lodge began to add new
Lodges. The consensus seems to be that there was a lull for several years
immediately after the formation. Likewise, it is uncertain whether the Lodges
which joined the Grand Lodge in the first ten years were Lodges which were
already in existence and active, or were those that had been dormant and were
revitalized, or were established with the purpose of joining in the movement.
Probably all three sources were involved. In any event it is interesting and
significant to note that 12 Lodges were represented in 1721, with 25 on the list
two years later when Dr. Anderson's first "Book of Constitutions" was
approved for printing. In 1725 the records show a total of 64 Lodges, of which
50 were in London and five or six others adjacent thereto, with only four at a
distance of more than 100 miles.
The "Book of Constitutions" printed in 1723 with a second edition
in 1738, both compiled by Dr. Anderson, contained a very fanciful history, if it
can be called that, together with the Charges and General Regulations. The
history purported to trace Masonry from Adam through Noah, Moses, Solomon, Roman
and early English sources to more recent kings of England and Scotland. Much of
this is borrowed from The Old Charges. For many years historians accepted this
account at face value and Masons generally believed it to be true.
The Charges were prefaced by the injunction that they be read at the
admission of a new Brother, although it required several hours to do so. They
contain rules of conduct and are divided as follows:
"I. Of God and Religion;
II. Of the Civil Magistrate Supreme and Subordinate;
III. Of Lodges;
IV. Of Masters, Wardens, Fellows and Apprentices;
V. Of the Management of the Craft in Working;
VI. Of Behavior
- in the Lodge while constituted;
- after the Lodge is over and the Brethren not gone;
- when the Brethren meet without Strangers; but not in a Lodge formed;
- in the presence of Strangers not Masons;
- at Home and in your Neighborhood;
- towards a strange Brother."
The General Regulations cite the organization of Freemasonry in its various
component parts, name the officers, indicate their duties, prescribe the method
of operation and designate rules for the conduct of meetings. The manner of
constituting a new Lodge is also included, together with a number of Masonic
songs.
Although the original concept of the Grand Lodge was a limited geographical
jurisdiction, its authority quickly became generally recognized throughout all
England. This resulted in a number of noteworthy changes in the structure,
philosophy and character, of Freemasonry.
The major alterations were:
- The Old Charges were revised to provide for the transition from
operative to speculative Masonry.
- The Craft was systematized into a more or less unified body with regular
meetings and definite rules under which to operate.
- Membership was opened to men of all trades, professions and callings,
with no preference or precedence to those associated with the building
industry.
- The "time immemorial" method of creating new Lodges was
abandoned and Grand Lodge through its Grand Master retained authority in
this.
- Agreement was reached that the Grand Master should be a member of the
nobility.
- The Christian character of the fraternity was eliminated, and monotheism
was adopted as the dominating fundamental in religious matters.
- The ritual was improved and expanded.
Much uncertainty exists concerning the ritual. In operative Masonry, it
probably consisted of an obligation, the reading of the charges, and the
explanation of certain grips and passwords.
At first, the terms Apprentice, Fellow and Master represented gradations or
rank, rather than separate degrees. Later, it appears that different ceremonies
were used for the Apprentices and the Fellows, and that this system was in vogue
when the Grand Lodge of England was formed.
Within the next few years, the third degree was added to the ritualistic
work. Its substance probably had been known previously to the fraternity as one
of its subsidiary legends and then was included as an additional degree.
The establishment of the Grand Lodge of England was followed in due time by a
Grand Lodge in the Province of Munster in Ireland in 1725, the Grand Lodge of
Ireland in 1730, the Grand Lodge of Pennsylvania in 1731 and the Grand Lodge of
Scotland in 1736.
In 1751 a new Grand Lodge was formed in England under the name of Grand Lodge
of England "according to the Old Institutions." This new Grand Lodge
was established by six Lodges composed of Irish Masons, less than one hundred in
number, who had not affiliated with the original Grand Lodge of England. The
members of the 1751 organization called themselves Antient York Masons. The
name, "York Masons, " referred to the tradition relating to the supposed
Grand Assembly of Masons at York in the year 926. The word "Antient"
was intended to substantiate the claim that their ritual alone preserved the
ancient customs and usages of the Craft. The members of the, Priginal Grand
Lodge of England, constituted in 1717, were termed "Modern 'Masons" by
these self-styled Antients. These terms "Moderns" and "Antients"
persisted and came into common use.
The Antients were better propagandists and were more interested in
promotional activities, having as their Grand Secretary, Lawrence Dermott, to
whose zeal, resourcefulness and brilliance much of the success of the Antients
was due. He was the author of the Book of Constitutions for his Grand Lodge
modeled somewhat after that of the Moderns, which he called "Ahiman Rezon",
the ancestor of the Constitutions of the Grand Lodge of Pennsylvania. Under his
active leadership, the Antient Grand Lodge grew in strength and importance, was
recognized by, and established relationship with, the Grand Lodges of Ireland
and Scotland, started Lodges in many countries and military organizations, and
in some places eclipsed the premier (Moderns) Grand Lodge.
For a number of years following formation of the Antient Grand Lodge,
considerable bitterness and animosity were exhibited on both sides as the two
Grand Lodges moved forward in parallel but by no means harmonious pathways. By
the beginning of the nineteenth century, however, most Members of both
organizations deplored the disunity of English Masonry, saw the desirability of
harmony in the order, and began to work toward that end.
In 1809 the Grand Lodge of the Moderns rescinded its rule forbidding the
admission of Antient Masons in Modem Lodges. In the following year the Antients
made similar concessions and committees were appointed to devise ways and means
of effecting a complete reconciliation. Shortly afterwards, the Duke of Atholl
resigned as Grand Master of the Antients and was succeeded by the Duke of Kent,
whose brother, the Duke of Sussex, was then Grand Master of the Moderns; both of
these men were sons of King George the Third.
The final ratification of the union of the two bodies took place on December
27, 1813 at Freemasons' Hall in London. The two Grand Lodges met in adjoining
rooms and, after having opened in accordance with their own rites and
ceremonies, marched into the main hall, headed by their respective Grand
Masters. The procession composed of the two Grand Lodges marching side by side
moved toward the East where the Grand Masters took seats on each side of the
Throne. After prayer the Act of Union was read, proclaiming the establishment of
"The United Grand Lodge of Ancient Freemasons of England. " A
so-called Lodge of Reconciliation had devised a system of forms, rites and
ceremonies. These were adopted as the universal system for the United Grand
Lodge and were pronounced true and correct. The Duke of Kent then placed his
brother in nomination for Grand Master of the newly formed United Grand Lodge.
The Duke of Sussex was unanimously elected.
In the Articles of Union, both sides made concessions, involving the
sacrifice of some of the various points of ritualism and procedure, which for
more than three-quarters of a century they had so strenuously upheld. Thus it
was that peace and harmony once more prevailed in English Masonry.
One of the provisions of the Articles of Union stated that the first Lodges
under each Grand Lodge would draw lots for priority of numbers, the loser to
become No. 2, and all other Lodges to be numbered alternately. Luck was with the
Antients and their Grand Master's Lodge took precedence. The Lodge of Antiquity
of the Moderns, founded prior to the so-called "Rivival" of 1717, was
assigned No. 2 in spite of its much greater age. The second Lodge of the
Antients, Fidelity, became No. 3, and the next Modern Lodge, now called Royal
Somerset House and Inverness, originally meeting at the Rummer and Grapes Tavern
when the premier Grand Lodge was formed, was designated No. 4.
The Lodge of Reconciliation was organized to consummate the Union of the two
Grand Lodges. It continued its work until 1816, revising the rituals and
supervising the instruction of those who would take the prescribed work to the
individual Lodges. It is generally supposed that the final ritual favored the
system of the Antients to a considerable extent. This is uncertain, however,
because no notes were taken. There was also some difference of opinion among the
participants as to exactly what decisions were reached upon certain points of
disagreement.
As a result there are, in the Grand Lodge of England, a number of workings,
all of which are considered as acceptable and correct, two in particular
receiving wide-spread approval:
- That of the Stability Lodge of Instruction founded in 1817.
- That of Emulation Lodge of Improvement established in 1823 .
Other popular rituals bear such names as West End, Oxford, Logic. The Grand
Lodge of England insists on strict adherence to certain essentials and
fundamentals, but it permits minor variations with respect to details.
The conflict between the Moderns and Antients in England had its counterpart
in America. Likewise the Union of 1813 affected materially the Grand Lodges of
the United States. In Pennsylvania, however, the conflict was almost
non-existent after the Revolution, as here Modern Lodges had practically ceased
to exist and the Antients were in complete control.
There seems to be no good reason to believe that there were Masons among the
first Quakers who settled in what is now the great Commonwealth of Pennsylvania,
nor among the pioneers who preceded them. However, it was likely that not long
thereafter, English, Irish and Scottish Masons began to arrive. Doubtless they
made themselves known to each other and set up Lodges under what was termed the
"time immemorial usage."
In those early days of the Fraternity, there were no lawfully warranted and
duly constituted Lodges established in the American colonies under the authority
of a Grand Lodge. The old customs and regulations of operative Masonry
prevailed. They provided that a given number of Masons might assemble, open a
Lodge, and practice the rites of Freemasonry. The required number is somewhat
uncertain. Some of the old manuscripts specify five, others six, while at least
one says seven or six with the knowledge and consent of a seventh. In any event,
it is safe to say that Masonic meetings of this type were held in Philadelphia
during the early part of the eighteenth century, just about the time the
so-called "Revival" in England in 1717 led to the formation of the
Grand Lodge of England. In fact, in 1715, John Moore, Collector of the Port of
Philadelphia, wrote that he had "spent a few evenings of Masonic festivity
with my Masonic brethren."
For some years, the establishment of the Grand Lodge of England had little
effect upon the craftsmen residing in the Western Hemisphere. On June 5, 1730,
however, the Grand Master of the Grand Lodge of England, the Duke of Norfolk,
deputized Colonel Daniel Coxe of New Jersey as Provincial Grand Master of New
York, New Jersey and Pennsylvania for the two-year period beginning on June 24,
1730. Colonel Coxe was living at his home in Trenton during much of this period.
In the meantime, Pennsylvania Masons had not been inactive. In the issue of The
Pennsylvania Gazette dated December 8, 1730, its editor, Ben jamin
Franklin, not then a Mason, refers to "several Lodges of Free-Masons"
having been "Erected in this Province. " The only record we now have
of a Lodge in Philadelphia at that time is the account book of St. John's Lodge
for the period 1731 to 1738. This record is known as "Liber B"
and is in the library of the Historical Society of Pennsylvania.
This record indicates that, as of June 24, 1731, there was a Grand Lodge of
Pennsylvania with William Allen as Grand Master and William Pringle as Deputy.
Since no other member-Lodge is mentioned, it seems likely that St. John's Lodge
may have merely superimposed a Grand Lodge upon its own organizational structure
and that the same officers served both bodies. This is very similar to the
process by which the Grand Lodge of Munster, later called the Grand Lodge of
Ireland, came into being in 1725.
On June 24, 1734, Benjamin Franklin became Grand Master of Penn sylvania.
Prior to that time, the Grand Master of the Grand Lodge of England had, under
date of April 30, 1733, appointed Henry Price of Boston as Provincial Grand
Master of New England "and Dominions and Territories thereunto belonging.
" Then in August of the following year, his deputation and powers were
extended over all America.
The amendment of the original deputation evidently caused the Pennsylvania
Brethren to feel that possibly their Grand Lodge lacked the authority which it
formerly possessed, and that they should have a charter granted by Brother Price
by virtue of his commission from Britain. A suggestion to that effect was made
by Brother Franklin to Provincial Grand Master Price. Apparently, no action
resulted from this letter and the Grand Master of Pennsylvania continued to
operate as theretofore.
In 1742, Thomas Oxnard of Massachusetts was appointed as Grand Master for
North America by the Grand Master of the Grand Lodge of England. From him,
Franklin secured an appointment dated July 10, 1749 as Provincial Grand Master
of Pennsylvania, in spite of the fact that his former benefactor and sponsor,
William Allen, had again been acting as the head of the Grand Lodge of
Pennsylvania for several years.
Many of the members assumed that Franklin's appointment superseded the old
self-constituted Grand Lodge. However, when an appeal was made directly to the
Grand Master of London, William Allen was appointed Provincial Grand Master and
assumed that office at a meeting of the Grand Lodge of Pennsylvania on March 13,
1750. This marked the end of the independent Grand Lodge of Pennsylvania and its
inception as a Provincial Grand Lodge affiliated with and deriving its authority
from the Grand Lodge of England. At that time Benjamin Franklin resumed his
former position as Deputy Grand Master.
Shortly afterwards the project of building a Lodge Hall in Philadelphia was
undertaken. In 1755 Freemasons' Hall was erected on the south side of Norris (or
Lodge) Alley, which extends west from Second Street and is parallel to and north
of Walnut Street. This was the first Masonic Hall on the Western Continent.
In the meantime two other Lodges had been established in Philadelphia (Nos. 2
and 3), both having begun their labors prior to 1759, although the exact dates
are unknown.
The three Lodges in Philadelphia, St. John's, No. 2 and No. 3, were, of
course, affiliated with the premier or original Grand Lodge of England, commonly
called the Moderns. A fourth Lodge, the last we know to be established by the
Moderns, was warranted by Grand Master Allen in June 1757, meeting in the tavern
of Jeremiah Smith instead of assembling in Freemasons' Hall as did the other
three Lodges. Soon afterwards the rumor spread in Masonic circles that this
newly formed Lodge was working in the Antient way rather than the Modern. On
September 13, 1757, members from the older Lodges attended a meeting of Lodge
No. 4 and ascertained that the ritualistic work was indeed that of the Antients.
The matter was reported to Grand Lodge and the officers of Lodge No. 4 were
summoned to appear before representatives of that body. At that meeting, they
freely admitted that they were Antient Masons and refused to consider a change
in their manner of working. Their Warrant was immediately withdrawn, but the
Lodge continued in operation even though it was without a Warrant.
To remedy the absence of a Warrant, Lodge No. 4 petitioned the Grand Lodge of
the Antients in London and, under date of June 7, 1758, was warranted as Lodge
No. 1 of Pennsylvania and No. 69 of England. A short time later, however, the
Lodge assumed the number "2" leaving No. 1 for the Grand Lodge which
was soon to be established. This formed the nucleus from which our present
organization has directly evolved. Lodge No. 2 is still in existence.
Whereas the original Grand Lodge of Moderns in Pennsylvania had been ultra-
conservative and relatively inactive, the new Grand Lodge of the Antients, under
William Ball as Grand Master, was progressive and quite alert to its
opportunities of disseminating Masonic light and knowledge. During its entire
career, the Modern Grand Lodge never had more than four constituent Lodges at
any one time. On the other hand, from the date of its establishment up to the
beginning of the Revolutionary War, the Antients granted Warrants to sixteen
Lodges. Three were in Philadelphia, four elsewhere in Pennsylvania, five in
Maryland, one in New Jersey, two in Delaware and one in Virginia.
During the Revolution, twenty-seven other Lodges were warranted. Of these,
nine were in Pennsylvania (one of them in Philadelphia), two in New Jersey,
three in Maryland, two in South Carolina, one in Virginia, two in Delaware, one
English Army Lodge and seven American Army Lodges.
Throughout its early history the Grand Lodge (Antients) granted Warrants for
Lodges in other states and countries in which no Grand Lodges had been formed.
For this reason we find in the name of our Grand Lodge not only the word
"Pennsylvania" but also the additional expression, "and Masonic
jurisdiction Thereunto Belonging. " The last Warrant for a Lodge outside
the boundaries of the Commonwealth was granted on February 6, 1832 to a Lodge
located at Montevideo, Uruguay. Prior to that date, of the 224 Warrants issued,
68 were for Lodges outside of Pennsylvania, including nine in a Provincial Grand
Lodge of San Domingo.
As, previously noted, there was great rivalry and considerable friction
between Antients and Moderns in Pennsylvania, as was the case nearly everywhere
else. This was intensified by the outbreak of the Revolutionary War. In this
State, the Modern Lodges, to a considerable degree, were composed of ultra-
conservatives who were inclined to be Loyalists. A large majority of the Members
of the Antients, however, espoused the cause of Independence.
By the end of the Revolutionary War, the Modern Lodges had practically
disintegrated with the result that in 1813 and thereafter when, in
jurisdictions throughout the world, Moderns and Antients were being reconciled
and united, that was unnecessary here in Pennsylvania where the Antients reigned
supreme. Hence, the ritualistic changes and compromises resulting from the
Reconciliation of 1813 did not affect the work in this State, and Pennsylvania
Masons continued to work in the pure Antient way.
After the termination of the Revolution and the advent of peace, the spirit
of independence was in the air. Not only, political and economic independence,
but fraternal as well. At the Quarterly Communication of the Grand Lodge of
Pennsylvania, held on September 25, 1786, a resolution was unanimously adopted
to the effect that the. Grand Lodge ought to be independent of the Grand Lodge
of England. The minutes end with the notation: "This Lodge acting by virtue
of a Warrant from the Grand Lodge of England was closed forever."
On the following day, the representatives of the various Lodges reconvened
and established the Grand Lodge of Pennsylvania on an entirely independent basis
with the election, as Grand Master, of William Adcock who had been Provincial
Grand Master. Of the Lodges affiliated with the Grand Lodge on that momentous
occasion, nine (Nos. 2, 3, 9, 19, 21, 22, 25, 43 and 45) are still in existence
within the jurisdiction. The declaration of Pennsylvania's independence was
accepted in a very gracious and fraternal manner by the Antient Grand Lodge of
England, and the subsequent relationship between the two coordinate Grand Lodges
has always been most friendly and cordial.
Here is a recapitulation of the history of Grand Lodges having jurisdiction
over Pennsylvania:
- the independent Grand Lodge of 1731 with William Allen as Grand Master.
- The Grand Lodge headed by Benjamin Franklin, established by authority of
Provincial Grand Master Oxnard in 1749.
- The Provincial Grand Lodge of 1750 with William Allen again as Grand
Master, under the jurisdiction of the Grand Lodge (Modern) of England.
- The Provincial Grand Lodge warranted in 1761 by the Antient Grand Lodge
of England with William Ball as Grand Master.
- The independent Grand Lodge of Pennsylvania, our present Grand Lodge,
established on September 26, 1786.
For forty years Freemasonry in Pennsylvania made steady progress in numbers,
in influence for good, in benevolence and in the esteem of its contemporaries.
This advance came to a sudden end in the so-called "Morgan Incident, "
that led to the Anti-Masonic agitation during which the opponents of Freemasonry
used every means available in their attempt to wreck the Fraternity. This
antagonism toward the Fraternity was particularly vicious in the northeastern
states, and its detrimental effects were not completely overcome in some
localities for a period of fifteen to twenty years.
The principal personage in this tragedy was William Morgan. The scene was
Batavia in western New York; the year 1825. Morgan claimed to be a Mason, having
either joined a Lodge or otherwise obtained considerable Masonic information
while employed in Canada. He was a worthless sort of fellow and reputed to have
been drunk much of the time. He became highly incensed when he was not permitted
to become a charter member of a new Royal Arch Chapter being formed at Batavia
in 1826. Because of his anger and his need of money, he agreed to furnish a
local printer all the information necessary for the publication of an expose of
Freemasonry.
When news of this enterprise became known, the Masons of the community were
greatly excited and much perturbed. Morgan became concerned by the threats made
against him, and finally agreed to accept a farm in Canada and never return to
the United States. After accepting money in lieu of a farm, Morgan disappeared.
The printer, Miller, and his friends claimed that Morgan had been kidnapped and
murdered by the Masons in order to prevent the betrayal of their secrets. Many
fantastic stories gained circulation and a storm of protest arose. When at
length the Masons wanted to produce Morgan in order to calm the uproar he was
nowhere to be found. The incident was propagandized far and wide and became
commonly known as "The Morgan Affair." The outcry against Freemasonry
became nationwide and was brought into politics, the churches and practically
all kinds of businesses, until Masons were being harassed in every way possible.
In Pennsylvania, the crest of the storm came in 1835 when Joseph Ritner, a
prominent Cumberland County Anti-Mason, was elected as, Governor of the
Commonwealth on an Anti-Masonic ticket. Under the leadership of Thaddeus
Stevens, a member of the Pennsylvania legislature, an investigation into
Freemasonry and other so-called secret societies was started. Members such as
George M. Dallas, afterwards Vice-President, former Governor George Wolf,
Francis R. Shunk, later Governor, and numerous other men of unquestioned
character and patriotism defended the Fraternity vigorously and energetically.
After a time the excitement and passions subsided and then disappeared.
This sad affair took a heavy toll and by 1845, when the storm was practically
over the number of Lodges in Pennsylvania had been reduced to 45, with less than
2, 000 Members in good standing. Those who were left were tried and true, and
had proven their loyalty and their zeal. With such Brothers as a nucleus, the
Fraternity has progressed to the present day.
back to top
THE SYMBOLISM OF FREEMASONRY
A widely quoted definition of Freemasonry states that it is a system of
morality veiled in allegory and illustrated by symbols.
The dictionary defines "system" as an assembly of objects united by
regular interaction or interdependence, in accordance with some definite method
or plan. This conforms to the scheme of Freemasonry for it certainly partakes of
the nature of the definition, being orderly in its composition and not merely a
heterogeneous collection of maxims, tenets and commandments. One of the foremost
characteristics of our Fraternity is that it has a constant and consistent theme
running through it from beginning to end, by means of which it can be logically
and reasonably explained.
Freemasonry is a system of morality ---- morality used in its broadest sense
to portray right and proper conduct in the relationship of man to God and of man
to man.
Freemasonry is veiled in allegory. It is the representation of a figurative
story of something suggested, but not expressly stated. And Freemasonry is
illustrated by symbols. It uses emblems and signs denoting an idea, quality or
object with an underlying meaning relating to, but different from, the symbol
itself.
We know that there are many symbols in Freemasonry as practiced today, but,
for the most part, we are not sure how or when they were placed there. Many of
them were employed for the communication of ideas since the dawn of authentic
history. A close study of the secret societies of the past, especially the
so-called Ancient Mysteries, reveals the use of numerous symbols, which today
form a part of the ritualistic work of Freemasonry. The doctrines of these
Mysteries, whether they dealt with resurrection, eternal truths or speculative
surmises and ideas, were impressed upon their initiates by sign s, numerals and
figures of speech. Today in Freemasonry a comparable procedure exists.
The symbolism of this great Order is of two kinds, the apparent and the
hidden. The former comprises the use of the tools and terms of the Operative
Mason for speculative purposes. This is most beautifully and impressively
described in our ritualistic work. However, it is in the hidden or esoteric
symbolism that the real underlying purpose of the Craft is so wonderfully
revealed.
The one fundamental idea sought to be inculcated by the several "Blue
Lodge Degrees" considered collectively as a system, is to give a
representation of human existence and to portray the beginning, the struggles,
the progress of humanity, individually and as a race.
The Lodge Room itself is symbolical of the world in which we live. Its shape
is one of those things, which have come down to us from the past. In the days of
the Ancient Mysteries, the entire known world was the land adjacent to the
shores of the Mediterranean Sea. This was roughly in the shape of a rectangle
or, as it is sometimes called, an "oblong square, with its greatest
dimension extending east and west.
In a symbolic sense, the initiate in Freemasonry may be likened to a human
embryo about to be born into a new world. The preparation of the candidate and
the circumstances in connection with his admittance into the Lodge Room, that
is, the world, may well be compared with the condition of a newly-born babe, who
has little or no power over his actions, knows nothing of the new life he is
entering, and who therefore must necessarily depend upon others for guidance and
direction. Likewise, a candidate for Freemasonry must rely upon others with
implicit and unquestioning obedience, for without that guidance he cannot
advance in those ritualistic ceremonies, which depict the journey of life.
Almost at the beginning of this Masonic journey, the candidate is impressed
with the fact that he must have a faith in a Supreme Being, the Great Architect
of the Universe, without whose protection man must inevitably fail in the quest
for Divine Truth. This symbolically represents the religious training to which
every child is entitled.
Then the candidate traverses that road over which all Freemasons have passed,
meeting with obstacles here and there. He is symbolizing the journey of each of
us through the early stages of childhood, encountering difficulties that can be
surmounted only through the aid of a friend. This is symbolic not only of
parents, teachers and elders who lend their assistance at such times, but, in a
large sense, of an all-wise and all-loving Creator with power to help us in all
the troubles that beset us.
On the floor of the Lodge near the center stands the Altar as it did in most
ancient temples. In many Lodge Rooms, in other Jurisdictions, the floor about
the Altar and to the East is made of tiling to distinguish it from the rest of
the flooring. In King Solomon's Temple the space between the Altar and the Holy
of Holies was forbidden to all except the High Priest. As the Altar stands in
the center of the Masonic Lodge, so does it symbolize that intangible but potent
force, that spark of Divinity, which must operate at the center of Masonic
life--and of all life, if it is to be worthwhile.
As in most organizations and at the beginning of many enterprises and
undertakings, there is an obligation--literally a "binding to." Here
in Masonry, it is symbolic of those many and manifold ties and obligations which
everywhere and always bind men together, but particularly those which bind men
to their Creator.
Soon there comes to the candidate an awareness of his real objective,
accompanied by the so-called "shock of enlightenment" or "battery
of acclamation," purported to be an imitation of feigned thunder in one of
the Ancient Mysteries. As from time immemorial, light has signified knowledge,
so in this journey of life as represented by the candidate's Masonic progress,
light becomes symbolic of the mental and spiritual enlightenment which comes to
the child as his mind, conscience and power of understanding are developed and
quickened.
The symbolic significance of the Holy Bible, the square and the compasses is
to remind us of man's duty to himself, his neighbor and his God. The Holy Bible
is one of the great lights in Freemasonry. In our ritualistic work it is a
symbol representing the Divine Will in all its forms. Its purpose is to
emphasize the important place and the ever-present effect and influence which
the Word of God has in the life of humans and the dependence of all mankind upon
the will of the Supreme Architect of the Universe.
Inasmuch as Freemasonry is basically monotheistic it should be noted that,
whereas we normally use the Bible as our Volume of the Sacred Law, in certain
countries the Talmud of the Hebrew, the Koran of the Mohammedan or the Veda of
the Hindu could, with equal propriety, be placed upon the Altar.
Consideration is given to symbols representing the sun, the moon and the
Worshipful Master. From the first two of these, operative Masons of old obtained
all of the natural light by which they fashioned those great cathedrals whose
beauty and symmetry excite our sense of wonder and delight. But all the skill of
those operative Masons would speedily have vanished, had not the Masters of the
Work communicated to apprentices, from generation to generation, that mental
illumination which kept alive the knowledge of architectural technique through
the centuries. For the true significance of these symbols, we need only
substitute in this analogy the idea of the creation of a house not made by
hands, instead of the wondrous cathedrals of timber and stone, and an
illumination that is spiritual in place of that which is merely physical or
mental.
The symbol of restraint, that typified those various external checks and
prohibitions to which the child must submit, is laid aside. This means that,
with the attainment of light, which represents the accumulation of knowledge and
the development of intelligence, certain restraints are no longer necessary.
Hence the youth is now given more liberty and a fuller measure of self-control
and responsibility.
In most ancient temples, special significance was attached to the East, that
mystical realm of the Orient, which has long been deemed the region of knowledge
and enlightenment. This belief presumably resulted from the fact that it is in
the East that the great orb of light and life first makes its appearance after
the darkness of night. All Masons, representing mankind in the pathway of life,
approach the East, source of spiritual light, to gain further knowledge that may
be of value and aid in the search for Divine Truth, the real objective of human
existence.
With advancement to the point of being entitled to wear the Masonic Apron,
should come a realization of its true meaning. It is a symbol of honorable able
and conscientious labor devoted to creating and constructing the work of the
hand and the brain. But, of greater import, it is symbolic of the labor of the
soul; arduous, ceaseless, resistless as mankind struggles forward and upward in
its quest for the highest and best in life.
The twenty-four inch gauge was an important tool for ancient builders to
divide their work into proper sizes so that each section would properly fit into
the whole structure. Likewise we must measure the time of our lives so that the
necessary things will properly fill their respective places in order to obtain
the highest- objectives.
The common gavel is an appropriate tool for the Entered Apprentice, since it
was used only in the preliminary shaping of stones and was not adapted to giving
finish or polish. It represents that initial or preliminary training, mental and
moral, by means of which the character of the child is properly shaped and
developed in its course toward man's estate--that progress of which the First
Degree in Freemasonry is truly symbolic.
From ancient times it has been customary to lay, with appropriate ceremony,
the cornerstones of many important edifices. Always in the days of old, and now,
wherever practicable, this stone is found at the northeast corner of the
building. The seating of the candidate in the Northeast, at the termination of
the Degree, symbolically marks the completion of the foundation upon which the
remainder of the building will be placed. It is the end of childhood and youth
upon which will be erected a life of usefulness and beauty.
This then is the underlying idea or plan by which the so-called hidden
symbolism of Freemasonry may be partially explained. It attempts to portray the
various steps by which each and every member of the human race journeys along
the pathway of life.
The symbolism of our Fraternity may be considered as somewhat dual, or
two-fold, in nature. It not only represents the course of the individual life,
but in a larger sense, the progress of humanity itself. If instead of
considering the candidate as an individual, we think of him as symbolic of
mankind as a whole, we can readily follow the various steps or stages:
(1) the birth of the human race;
(2) its struggles in the darkness of ignorance;
(3) the recognition of the existence of a Supreme Power;
(4) the painful efforts to emerge from barbarism;
(5) the dawn of light;
(6) the beginning of civilization; and
(7) the slow accumulation of culture and knowledge.
While our symbolism is of two kinds, the apparent and the hidden, it is in
the hidden or esoteric symbolism that the primary purpose of the ceremonies of
the Craft is revealed. The great, vital, underlying idea inculcated collectively
by the several symbolic degrees is to give a representation of human existence,
to portray the beginning, the struggles, and the progress of humanity
individually and as a race.
As has been explained, initiation is employed as a symbol of birth, and the
Entered Apprentice Mason's Degree represents not only birth but also youth and
the preparatory or formative stage of life. Following this preparation, the
Fellowcraft Mason's Degree is the constructive period of manhood and the prime
of life. The reflective phase, including old age, death, resurrection and life
eternal, is symbolized by the Third Degree.
The Second Degree is intended to portray the advance from youth to man's
estate and the assumption of the duties and responsibilities of maturity.
The square and compasses are important symbols to which we are introduced.
From time immemorial, the square has been a symbol of the earth and hence of
earthly things, while the compasses, used in describing arcs, has been
suggestive of the sky of heaven and of things divine. Therefore, the relative
position of these Great Lights in Freemasonry portrays an advance in man, an
attainment of knowledge and the cultivation of the mind. The plumb, the level
and the square are working tools of an operative Mason and important symbols in
Speculative Masonry. They have a deep meaning when considered in connection with
our hidden symbolism representing the improvement of. Man as he journeys through
life.
The plumb symbolizes the ideal, which suggests that we should strive to excel
in all worthwhile efforts in connection with the development of our minds, our
souls and our consciences.
The level represents the democratic idealism, which urges I us to join with
others in enjoying the precious privilege of assisting and associating with our
fellows.
When a perpendicular, such as the plumb, is joined with a horizontal, such as
the level, a right angle is formed as represented by the' try square of the
operative Masons. The square then, being a combination of the two, stresses the
need for a proper adjustment of valuable qualities which otherwise might oppose
each other. Just as the plumb and level join to form the square, so should man
join the opposites in his nature and adjust their influences in such a manner as
to counter-balance each other in the development of a purposeful and productive
life.
Every Master Mason has witnessed and played an important role in a drama which
has been described as being one of the most thrilling and impressive known to
man. It is as old as the world, yet ever new. In one of various forms this same
legend, in its essentials, has existed as the most important feature in
practically all of the primitive fraternal secret societies of mankind.
The Hiramic Legend took its place in our Masonic ceremonies about 1725. It is
quite probable that for many years prior to that date it had been known as one
of the cherished traditions of the Craft.
This legend is part of that system of Masonic symbolism, which in its
entirety represents the life of man and the progress of mankind. Although we
recognize the fate which each one of us must eventually face, it is comforting
to realize that the culmination of the drama can have no other logical purpose
than the symbolic portrayal of a resurrection and an entrance into that life for
which we hope and pray.
There are numerous interesting and illuminating elements of symbolism in the
Master Mason's Degree, which the student of Freemasonry should observe and
endeavor to interpret. Probably the most difficult part to understand is the
"Word." This has been called the master symbol by means from which all
other symbols take their meaning. It is derived from the so-called "Mason
Word" which was supposed to have been the principal secret of operative
masonry. Symbolically, the "Word" signifies truth, particularly Divine
Truth.
Hence the search for the "Word" is the symbolic effort to find
abstract truth, the divinity in ourselves and in others. This is a search in
which we may come close to truth; we may approach near to it; we may secure part
of it, but that Divine Truth is boundless in its scope and limitless in its
influence. We should be satisfied to partake of it gradually as it is disclosed
to us from time to time.
Finally comes the crowning glory of the Master Mason's Degree. Death comes to
every man, as it must. Marking the grave of the Freemason is a sprig of acacia,
or evergreen, symbolically representing immortality. The doctrine of Freemasonry
is firmly founded on a belief in a Supreme Being and faith in a future life. To
the universal and yearning cry of all mankind throughout all ages Freemasonry
answers in its sublime symbolism. There is life eternal. There is a Great
Architect by whose mercy we live again.
It is through symbolism that the drama and teachings of Freemasonry unfold.
Its hidden, or esoteric, symbolism portrays the journey of man along the pathway
of life into the darkness of death and thence to the brightness and bliss of
eternal dawn. From beginning to end, the Symbolism of our Fraternity exemplifies
the fundamental doctrines of Freemasonry: The Fatherhood of God, the Brotherhood
of Man and the Immortality of the Soul.
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FREEMASONRY - A WAY OF LIFE
SEEK AND YE SHALL FIND
The making of a Freemason consists in a continued course of education,
training and character forming. While it may be accepted that it is an innermost
desire, followed by obligations, that makes one a member of the Craft, yet in a
truer sense, a man is not a Freemason unless he lives up to his obligations.
The deeper the research about Freemasonry and the more extensive the
knowledge of its hidden art and mysteries, the more highly it is appreciated.
The philosophy of Freemasonry, when discovered and then accepted and practiced,
provides simple but profound solutions to the problems of human relationships.
Freemasonry is a way of living to the Master Mason who is interested enough to
appraise and value the wealth that is his by virtue of his Masonic Membership.
The best informed Master Mason is the Master Mason who reads and studies
about the Craft. To assist in this regard, the Grand Lodge of Pennsylvania has
one of the finest Masonic Libraries in the world, located at the Masonic Temple
in Philadelphia. The Library consists of approximately 70,000 volumes. Many of
its books are rare and very valuable.
In the early part of 1951, the Librarian was instructed to prepare a plan for
conducting a Circulating Library. This was submitted to the Committee on Library
and Museum, and in September 195 1, the Grand Lodge adopted a resolution
authorizing and directing the Committee to create a Circulating Library, and to
loan books to the Members of the Masonic Fraternity in Pennsylvania, under such
conditions as the Committee might determine.
Members, who wish to secure books from this source, may write to the
Librarian and Curator, Masonic Temple, One North Broad Street, Philadelphia,
Pennsylvania 19107. A copy of the rules and regulations will be sent
immediately, together with a list of the books available. No fee is charged. The
primary obligation is to return books thus borrowed in good condition within the
specified time limit.
For anyone who might want more detailed and specific information on
Freemasonry, a small personal library consisting of the following is suggested:
Holy Bible (Masonic Edition) - This Great Light in Freemasonry is
recommended for all Freemasons to read and study.
The Builders, by Joseph Fort Newton - A story and study of Freemasonry.
Sword and Trowel, by John Black Vrooman and Allen E. Roberts The story of
Traveling and Military Lodges.
Coil's Masonic Encyclopedia - An excellent reference book devoted to new
and comprehensive Masonic data.
Mackey's Revised Encyclopedia (3 Vols.) - One of the most widely used
Masonic reference works in the world.
Freemasons' Guide and Compendium, by Bernard E. Jones A presentation of
Freemasonry in general.
The Great Teachings of Masonry, by H.L. Haywood - A clear and concise
statement of the general beliefs and purposes of Freemasonry.
Foreign Countries, by Carl H. Claudy - An interesting excursion into the
"foreign lands" of being Entered, Passed and Raised.
Freemasonry Through Six Centuries (2 Vols.), by Henry Wilson Legend and
tradition presented in an analytical yet interesting manner.
These books, and many others, may be purchased at special prices through your
Grand Lodge Library.
COLLATERAL AND NON-MASONIC BODIES
The man who has been raised to the Sublime Degree of a Master Mason must
understand that there is nothing higher and nothing superior to him in Masonry.
When he has become a Master Mason, he has become as much a Mason as he will ever
be.
From the Symbolic Lodge, one may join other Masonic groups such as the York
Rite and the Scottish Rite. The former is composed of Chapters of Royal Arch
Masons, Councils of Royal and Select Masters and Commanderies of Knights
Templar. The latter is composed of Lodges of Perfection, Councils of Princes of
Jerusalem, Chapters of Rose Croix and Consistories. These are sometimes called
"higher degrees." They are higher only in the sense that they have
higher numbers and that some of them are prerequisite for others. However, there
is nothing higher and nothing superior to the degree of Master Mason.
There are certain other organizations, the best known of which are perhaps
the Shrine and the Grotto, which are not Masonic bodies, but organizations which
require Masonic membership as a prerequisite for joining them. These
organizations, in other words, draw their membership exclusively from the
Masonic Fraternity, but they are not a part of it.
Thus, the man who has received the three degrees in the Symbolic Lodge is a
Master Mason. The Master Mason Degree is the climax of Freemasonry, the
mountaintop, like the summit of Mt. Moriah. Thus, it is the sublime degree, and
is supreme and unexcelled.
MAKING MASONRY MEANINGFUL
Freemasonry is not a religion even though it is religious in character. It
does not pretend to take the place of religion nor serve as a substitute for the
religious beliefs of its Members. Freemasonry accepts men, found to be worthy,
regardless of religious convictions. An essential requirement is a belief in the
existence of a Supreme Being.
Freemasonry is not an insurance or beneficial society. It is not organized
for profit. However, the charity and services rendered are beyond measure. It
teaches the Golden Rule. It seeks to make good men better through its firm
belief in the Fatherhood of God, the Brotherhood of Man and the Immortality of
the Soul.
The tenets of Freemasonry are ethical principles that are acceptable to all
good men. It teaches tolerance toward all mankind. It is known throughout the
world, even behind the Iron Curtain where Masonry does not exist. Freemasonry
proudly proclaims that it consists of men bound together by bonds of Brotherly
Love and Affection. It dictates to no man as to his beliefs, either religious or
secular. It seeks no advantage for its Members through business or politics.
Freemasonry is not a forum for discussions on partisan affairs.
At our Altars, without any vanity or pretense, we assemble for work and
fellowship and to learn to love and cherish one another. By so doing, we bring
light out of darkness, beauty out of drabness, exaltation out of despair--to the
end that every Brother's life may become more radiant and meaningful.
SUMMING IT UP
No man can live according to the principles and
teachings of Ancient Craft Masonry and do anything, knowingly and willingly,
that is contrary to moral and upright principles. Freemasonry frowns on every
wrongful act and admonishes the right actions between each of us and the world
at large. Freemasonry is and should always be a guide to our actions.
Freemasonry is kindness in the home, honesty in business,
courtesy in society, fairness in work, pity and concern for the unfortunate,
resistance toward evil, help for the weak, forgiveness for the penitent, love
for one another and, above all, reverence and love for God. Freemasonry is many
things but, most of all:
FREEMASONRY IS A WAY OF LIFE
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