Questions at
the Door
The
questions asked of the candidate and his conductor while he stands at the door
are very important. They should be asked in such a manner that he will catch
their full significance.
The
questions are basic to the principles of Masonry. Its doors are open to any man
who truly believes in the existence of a Supreme Being and who humbly knocks to
seek admission, but he must come of his own free will and
accord.
The
insistence that he offer himself freely and voluntarily is not due to an
inflated notion of the worth of the Craft. The candidate is about to assume
certain sacred obligations which will bind him for life. The moral
responsibility for this action must be entirely his. He must not be able to
shirk his duties on the grounds that he was enticed or led on to enter Masonry
by the improper solicitation of friends, or by false hopes of material
advantages that would accrue to him.
The
Holy Saints John
John, the
Baptist, and John, the Evangelist, were chosen early on as the Patron Saints of
Freemasonry. The implication was that their patron saints belonged to a Lodge,
and this Lodge must have been in the city of Jerusalem. It follows that all
Lodges symbolically come from the one at Jerusalem and therefore, every Mason
hails from such a Lodge. By
claiming to come from this mystical lodge he indicates that he hails from a
“just and lawfully constituted Lodge.”
John, the
Baptist, is an example of unshakeable firmness to the principles of right and an
inflexible fidelity to God. On the other hand, John, the Evangelist, steadily
urged the cultivation of brotherly love. Both were Godly and virtuous, and one
was zealous and the other educated. These characteristics made them a natural
choice as Patron Saints of Freemasonry.
The
Prayer
After the
candidate's reception, the ceremony of initiation begins with a prayer,
impressing upon him once again that his new experience is one of reverence, and
his answer to the question, “In Whom do you put your trust?” demonstrates that
belief and trust in God are of prime importance. This is accomplished by a
prayer.
Freemasonry
teaches us that no man should ever enter upon any great or important undertaking
without first invoking the blessing of Deity. This means that prayer is an
essential part of Freemasonry: Lodges are always opened and closed with a prayer
and prayer is often used in our ceremonies. Because we have members from many
different religions, we offer our supplications to the “Grand Architect of the
Universe” or “The Supreme Grand Master” and we close them with “In Thy Holy Name
we pray” or just “Amen.”
The
Rite of Circumambulation
The meaning
of “Circumambulation” is to walk around some central point or object. In the Lodgeroom, it is patterned most
often after the movement of the sun as it is seen from the earth in the Northern
Hemisphere, moving from East to West by way of the South.
The
circumambulation of the lodge takes place with slow dignity, preferably to the
accompaniment of suitable music. It is important that the Senior Deacon (the
conductor) always be next to the altar so that the candidate’s journey around
the altar enables the Brethren to observe that he is properly prepared, and also
that he may be on the side furthest from the Volume of the Sacred Law,
emblematically showing that he has not yet been accepted to search out Masonic
truths on his own. He is stopped in
three locations, (a reference to the three gates of King Solomon’s Temple), to
be examined as to his intentions and fitness to continue.
The movement
is a progressive journey, from station to station, in search of attainment, and
symbolizes that we as Masons should continually search for more light. It also
reinforces the idea of dependence: We are taught from the first step to the
last, that we live and walk not by sight, but by faith.
The
Rite of Salutation
The act in
which the candidate gives the signs at each station is called the Rite of
Salutation. It is symbolic of his respect for and obedience to all just and duly
constituted authorities as well as being a test of his ability to give the
proper tokens and words.
At The
Altar
The East is
considered historically to be the source of light: that station in the heavens
where the sun appears to dispel the darkness. Masons are sons of light and truth;
therefore, as we approach the Altar, we face the East.
The Altar is
the central piece of furniture in the Lodge. Upon it rest the Holy Bible, square
and compasses, the Three Great Lights in Masonry. Life in our Masonic Lodges is
focussed on the Altar. The
principles for which the Three Great Lights stand should serve to guide all of
our thoughts and actions both in the Lodge and abroad in the world. The altar supporting the Three Great
Lights should remind a Brother who stands before it that our lives are supported
by faith.
The location
of the Altar in the center of the Lodge symbolizes the place which God has in
Masonry and which He should have in every person’s life. The candidate approaches the altar in
search of light and assumes his obligations there. In the presence of God and his Brother
Masons, he offers himself to the service of the Great Architect of the Universe
and to mankind in general.
At the
proper time and in the proper manner the candidate is asked to advance to the
altar by one upright step. Your feet forming an angle of an oblong
square.
At the altar
he is asked the final qualifying question for his acceptance into the
Order—whether he will bind himself with a vow of fidelity. If he consents, then
before God and the lodge he promises on the Volume of the Sacred Law, and swears
by the Volume of the Sacred Law, to keep inviolate the mysteries of the
Order.
Why should
the candidate be expected to promise solemnly to conform to Masonic usages and
customs? His ignorance of what is involved is almost total. To give his assent
in advance is almost like writing a blank check. It demonstrates that he has
complete trust in the integrity of the questioner, of the lodge, and of the
whole institution.
The
Obligation
At the heart
of each degree is the Obligation. When the candidate repeats the obligation and
seals it, he has solemnly bound himself to Freemasonry and assumed certain
duties which are his for the rest of his life even if he should someday leave
the fraternity.
The most
visible and audible evidence of the candidate’s sincerity is the Obligation. It
binds the candidate to Freemasonry, and it also protects the Fraternity against
someone revealing secrets that deal with modes of recognition and symbolic
instruction. It is important that the candidate understand that the great truths
that Masonry teaches are not secret, but the signs and words Freemasons use to
identify brethren of the craft are considered secret and need to be treated
accordingly. Similarly with the verbatim ritual; when you discuss Freemasonry
with a non-Mason, just use your own words.
You might be
tempted to think, since the obligation is a part of the ritual, and since much
of the ritual is symbolic, that the obligation is also symbolic and not to be
taken literally. This is not
true. With the exception of the
ancient penalties (explained to you later), which are, of course, symbolic, the
whole of the obligation, both the positive and negative points, is to be taken
literally.
You need to
remember that you took this obligation of your own free will. You were of sound and adult mind and
were competent to accept full responsibility for your action; you were free to
withdraw before taking it. If
afterwards you should be charged with violating any of the points you cannot
seek to evade the consequences by pleading ignorance or inability at the time
you gave the pledge. This is in
keeping with Freemasonry’s attitude toward the candidate throughout.
In short, at
every step it is determined that you are competent and responsible for every
promise you make and every pledge you give. This is important because there is in
Masonry a set of rules that regulate the individual’s conduct as a Mason. These lay down what is expected of you
in conduct, define Masonic offenses, and affix certain penalties. The foundation of our disciplinary law
is the obligation taken in the three degrees.
Furthermore,
you took these obligations as binding without limit of time; that is, you accept
them for the remainder of your natural life. You may possibly, in the future,
withdraw yourself from the Fraternity, or be suspended or expelled, but that
will not ease you of your promise, because you made that pledge, not as a Lodge
member, but as a man.
The
Obligation includes a number of words which sound like synonyms. They serve to
intensify the majesty and grandeur of the language, just as do similar
repetitions in church liturgy. Nor are they mere airy verbiage, for each word
has its distinct significance. Masons are "Free", and "Accepted" for reasons we
have already discussed (see Chapter II above, page II-5). A lodge is "worthy"
because it has worth or value. It is "worshipful", that is, "honorable"; in
earlier times "to worship" meant simply "to honor". It is "warranted", that is,
empowered to act in Masonic matters because it has its Warrant of Constitution
from Grand Lodge. It is "just" because it has on its altar the unerring standard
of justice, the open Volume of the Sacred Law. It is "regular" when it is duly
entered on the Register of Grand Lodge, or of another grand lodge with whom we
are in fraternal correspondence. One other word which requires explanation is
"hele" (pronounced “hail”). This is an old word, no longer current in English
except when we speak of "fueling in plants". It means "to hide" or "cover up",
and contains the same root as "Hell" (the hidden place), "helmet" (a covering
for the head), and probably "hole" (originally a cave, or covered
place).
Does the
writing of a book such as this violate the obligation of secrecy? No.
Freemasonry is not a secret society; it is a society with secrets. The secrets
which a Mason pledges himself never to write or to see written consist of
certain of the ceremonies and the modes of recognition. They do not include
Masonic truths, which are accessible to all. They may be found in the Volume of
the Sacred Law, but their discovery and their interpretation are left to each
man. The prime object of Masonry is to assist our brethren in discovering these
tenets and principles.
When a child
is born, he requires some time before his eyes become adjusted to his
surroundings. So the initiate, even when surrounded by Masonic symbols and by
brethren who are ready to assist him in interpreting them, remains in darkness
until he has proved that he is properly prepared to comprehend the teachings of
Masonry. Naturally, as soon as he reaches this point he wishes to be restored to
the blessings of light. At the moment this desire is granted, he at once beholds
the three great lights of Masonry, the symbols of truth and confidence, and of
guidance into a more satisfactory and meaningful life. The Volume of the Sacred
Law will provide him with the moral and spiritual lessons of life; the square
will remind him to regulate his actions wisely, and the compasses will outline
the proper paths of conduct. This is the beginning of his Masonic education. He
is already a brother among brethren.
Penalties
for Violation of the Obligation
We
again reiterate that the ancient physical penalties incurred for willful
violation of the Masonic Obligation are purely symbolic.
The Mason
who violates his Obligation will subject himself to Masonic discipline that
would include loss of membership in the Lodge and Fraternity, either by
suspension or expulsion. He will
also lose the respect of other Masons.
The above
mentioned penalties often are retained in our ritual to impress upon the mind of
each Brother how seriously a violation is regarded by the members of the
Fraternity. The Obligations are
voluntarily assumed, and every means possible is used to impress the new Mason
with the solemnity and the necessity for faithful performance of
them.
The
Three Great Lights in Masonry
Freemasonry
opens the Great Light upon her altar, not as one book of one faith, but as the
Book of the Will of the Grand Architect.
Our mysteries are not just for any one Lodge, nation, or religion but
they are to bind men together throughout the world.
The Square
is a symbol of morality, truthfulness, and honesty. To “act on the square” is to act
honestly.
The
Compasses are a symbol of personal restraint, of skill, and of
knowledge.
The Square
and the Compasses are seen and recognized by the general public as the symbols
of Freemasonry.
The
Volume of the Sacred Law or Holy Bible is one of the Three Great Lights in
Freemasonry and is an indispensable part of the furniture of the lodge. If the candidate is of a religion not
represented by the Holy Bible, for example, Hinduism, he may take his obligation
upon the writings sacred to his religion.
This is to ensure that his obligation will be binding upon his
conscience.
No lodge in
this country may stand officially open unless the Holy Bible is opened upon its
altar with the square and compasses displayed thereon, indicating the Degree in
which the Lodge is working.
Because it
is the rule and guide for our faith, the open Bible signifies that we should
regulate our conduct according to its teachings.
The
Lesser Lights
The lesser
lights are situated about the altar; they are not those at the stations of the
principal officers. They are called lesser lights because by them we are enabled
to see the great lights which lie on the altar whenever the lodge is open. They
are also symbols of authority. The sun, the source of material light, opens and
closes the day with regularity and provides light and heat for the earth. It may
be termed the ruler of the day. Since it reaches its maximum strength at midday,
when it is high in the southern sky, it is represented by the lesser light at
the south side of the altar. Similarly, the moon provides light during the
night, after the sun has gone down in the west. It is represented by the lesser
light toward the west, at the north‑west corner of the altar. Just as these two
heavenly bodies provide light and energy for the physical world, so in the lodge
room the Worshipful Master provides nourishment for our spiritual natures. As
the sun rises in the east, and as learning originated in the east, so is the
Worshipful Master placed in the east to enlighten and instruct the brethren in
the moral truths revealed by the great lights at the altar. Thus the third of
the lesser lights, which is placed toward the east, at the north-east corner of
the altar, represents the Worshipful Master of the lodge. There is no light in
the north because in the northern hemisphere the sun never enters the northern
half of the sky.
With these
matters in mind, we urge you to ponder the teachings of the Craft as you
progress from degree to degree. In
them is a ceaseless inspiration and an inexhaustible appeal. They are tenets of Freemasonry because
always and everywhere they have been tenets of successful human
life.
The
Rite of Destitution
The Rite of
Destitution, in which the candidate discovers he has nothing of value about his
person, reminds a Mason of how he feels in this situation – embarrassed, poor
and penniless. When a Brother comes to his aid, he is reminded also of the
obligation of every Mason to alleviate, as far as his resources permit, the
distress of his fellow men, particularly his Masonic brothers.
This is a
lesson that no Freemason will ever forget. It may be that for the first time in
your life you were truly destitute – maybe bewildered, maybe embarrassed. It
also symbolizes that those who seek your aid should willingly find it, if you
have the power to give it. It is
not necessarily money. It may be a
kind word, a pat on the back or a smile when it is needed. The Rite of Destitution teaches
compassion.
The Rite of
Investiture
After
receiving knowledge and instruction in symbolic form, the new brother is at last
given a tangible symbol of Masonry to wear as his own and eventually to carry
away, in the form of the apron. This is a very ancient form of garment, and
according to Holy Writ was the earliest clothing that our first parents made for
themselves (Genesis 3:7). At any rate, inasmuch as stone-workers are as old as
civilization itself, the humble apron of the operative mason can claim a greater
antiquity than the heraldic symbols of riches and power, the Golden Fleece and
the Roman Eagle.
An early
Greek legend recounts how Jason and the Argonauts sailed off in search of the
Golden Fleece; the ancient tradition put the date of this expedition at about
1200 B.C. The name became symbolic of treasure, and was given to a new order of
knighthood (L'Ordre de la Toison d'or) founded in 1429 by Philip the Good, Duke
of Burgundy. His descendants intermarried with other royal families, and in due
course the Golden Fleece came to be the highest order of chivalry in both Spain
and Austria. It continued as such down into the present century. The eagle, on
the other hand, was in ancient times sacred to Jupiter, King of the Gods. At an
early date it was adopted as one of the five totems or emblems of the divisions
of the Roman army. In 104 B.C. the others were discarded, and the eagle became
the badge borne on the standard of every Roman legion, or regiment. As a result
it came to stand for the Roman Empire, and was taken over in time by various
emperors who liked to think of themselves as successors of the Romans: the
German Kaisers, the Russian Czars, and Napoleon Bonaparte.
But not only
is the Mason's apron ancient. It also bestows as much honor as do the trappings
of the highest distinctions conferred by kings and princes. Perhaps the oldest,
and even today the most coveted, of these knightly ranks is the Most Noble Order
of the Garter, instituted about 1348 by King Edward III of England. Its insignia
include an eight-pointed silver star and a garter of dark blue velvet. Another
title of equivalent rank and date was the Order of the Star (L'Ordre de
l'Étoile), which was founded by King John II of France in 1351. It fell into
abeyance however, and has long been extinct.
The Apron
also signifies that Freemasons are workers rather than drones, builders rather
than obstructionists. Both the
symbolic lambskin material and the white color of the Apron make it an emblem of
innocence and purity. The Apron is
a badge of distinction.
The Mason's
apron is worn only in a context of love and harmony. Private piques and quarrels
have no place within the tyled recesses of the lodge. As a symbol, it admonishes
us to protect our spiritual persons from the spot of sin or the stain of vice.
To the newly initiated brother it serves as a constant reminder not only that he
now owes certain duties to his brethren, but also that they have now accepted
him as a brother Mason
The Working
Tools
The working
tools presented to the candidate are two of those used by the ancient operative
craftsman in the construction of buildings. In speculative Masonry, the
twenty-four inch gauge and the common gavel are symbolic of those moral and
spiritual values, habits and forces by means of which man is enabled to reshape
the crude and often stubborn material of his character, to adjust himself to the
needs and requirements of human society. The tools by their very presence
declare that there is work to be done, and by their very nature indicate the
direction this work is to take. The
24-inch gauge teaches us to properly divide our time, while the gavel teaches us
to reshape our character. If we do not take the Twenty-four Inch Gauge into the
profane world and by its division number the hours for the working of a
constructive purpose, we miss the practical application of Masonic Labor and
Masonic Charity.
Just as a
stone needs to be measured or shaped or carved to fit into a place or function,
so also does a man’s mind and his character. Each man has his own proper place in
society – as a leader, as a worker, as a citizen, as head of a family, as a
neighbor, as a Lodge member. Will
he fit into his proper place or will he be a misfit? The answer will be decided by how
thoroughly and intelligently he uses on himself the methods and influences that
are necessary to give correct shape to his life.
How happy
are those brethren who happen to be also operative masons! All day long as they
work they have before them the tangible emblems of the Masonic virtues. The
Freemason too is a workman, engaged in building the internal temple dedicated to
the glory of God and the welfare of mankind. The Entered Apprentice is not yet
fully qualified, and he is given only those tools which serve to shape the
stones. From the twenty-four-inch gauge he learns to compute the time and labor
that will be required for completing the work. If he wishes to live respected
and die regretted, he must be ready to spend many hours strengthening his
temple, adorning it, and protecting its foundations. The building blocks as they
come from the quarries may be rough, ill-formed, and ugly. The rough stone and
the perfect stone serve to remind him that the rough spots must be made smooth
with the aid of the common gavel, so that the beauty and usefulness of his
temple may be enhanced. In time, by dint of hard work and determination, it will
receive a fine finish, and will stand as a memorial to a life well
spent.
The
North-East Corner
In operative
Masonry, the north-east corner is the traditional location of the cornerstone or
foundation stone of a building.
Both the stone and its location signify a beginning. In speculative
Masonry, the Entered Apprentice is placed at this point to signify that he has
begun his Masonic life. The symbolism of the North-east corner is further
expanded by its location midway between the darkness of the North and the light
of the East. The Brother has left the darkness of the North which symbolizes
lack of knowledge of the Masonic life, and is moving toward the light of
knowledge which comes from the East.
Thus the Entered Apprentice has laid the foundation stone of his Masonic
life and must now build his character from the light of the teachings that
abound in the East.
The Entered Apprentice Lecture
Part I of
the lecture of the Entered Apprentice Degree is often given as the lecturer
conducts the newly-made Brother around the lodge room and can be extremely
effective. As the Brother is conducted around the lodge room, he is reminded of
what happened to him and the reasons are then explained.
The lecture
begins by reminding the Brother that he was divested of all metals for two
reasons: first that he should carry nothing offensive or defensive into the
Lodge and second that at the building of King Solomon’s Temple there was not
heard the sound of any tool of iron.
King
Solomon’s Temple
The frequent
references to King Solomon’s Temple in this and other Degrees are allegorical.
The Temple is a symbol of perfection and a representation of the idea that man
is actually a temple of God. To our knowledge, an organized craft of Operative
masons did not come into existence until many centuries after the reign of
Solomon. Our ritual is based upon
Masonic legends connected with both Solomon and the Temple at Jerusalem which
have helped enrich the symbolism.
This
symbolism is further enhanced by the fact that the Sanctum Sanctorum or Holy of
Holies of King Solomon’s Temple, where the Ark of the Covenant sat, was the
residing place of God. Hence, the destruction of the Temple and the loss of
man’s inherent oneness with God is the start of a search for Divine
Truth.
The
candidate has entered a new phase of life and is about to construct a temple of
character and conduct which no one but he can build. Since he is still an
Entered Apprentice, he requires instruction in the proper formulation of the
plans and the process of construction. He is therefore placed in the north-east
corner of the lodge, the symbolic meeting place of darkness and light. On this
new dawn he is ready to start work in a new and challenging endeavor. All
buildings, physical or moral, require a foundation stone. For the Mason's temple
it is Charity.
Here the
candidate, who himself represents the cornerstone, declares publicly his
attitude toward charity. He is invited to make a charitable donation. Naturally
he is still influenced by the values of the material world, and since he has
been divested of all money and metallic substances he has nothing material to
offer. Even so, though he may not yet realize it, he does have much to give in
the name of true charity. He has himself to offer, and his God-given talents,
for the good of his fellow men. In Masonry charity has the rich connotation of
love, of kindly good will and regard for others. The true Mason will be slow to
anger and ready to forgive. He will support a falling brother and warn him of
approaching danger. He will not open his ear to slander and will close his lips
to unkindly reproach. Nor will he
limit such benevolent sentiments to those who are bound to him by ties of
kindred or social association. His love will extend to any brother, no matter
where he may be found beneath the canopy of Heaven. A worthy Mason who is
destitute will find in every clime a brother and in every land a
home.
Part II of
the Entered Apprentice lecture is primarily concerned with the lodge. It shows
how the newly initiated brother may see moral lessons no matter where he looks
in the lodge room. This method of teaching by symbolism is of course very old
(see above, pages I-7-9). Before the Egyptian hieroglyphic writing was first
deciphered, about 1815, Europeans used to believe that these carefully carved
inscriptions, with their representations of men, animals, tools, buildings, and
other things, were symbolic, and that the figure of a lion, for instance, meant
"war". Now that these texts can be read, we know that this interpretation was
erroneous. Even so, in older writings, the Egyptian signs are still sometimes
cited as an early example of symbolic teaching. Other men who actually did
express abstract notions by visible symbols were the Pythagoreans, a religious
fraternity founded by the Greek thinker Pythagoras of Samos. About 530 B.C. he
settled in Croton, in southern Italy, and his followers congregated in the
vicinity. They devoted themselves particularly to the study of mathematics, and
they came to feel that, in some sense, everything in the world was a number, or
could be represented by a number. Thus we are told that in their system
"justice" was the numeral four. We know that they venerated the number ten, and
swore by it, because it contains "the fount and root of eternal
nature".
The
Lodge
The
beginning of the second part of the Entered Apprentice lecture defines a Lodge
as being a constitutional number of Masons, duly assembled with the Holy Bible,
square and compasses and a charter or warrant empowering them to
work.
The Charter
or Warrant
The charter
from the Grand Lodge is an essential part of every lodge. It originated from the
need for legality and uniformity in the actual workings of Masonry. Thus the
charter gives credibility to the lodge and establishes its legality. When visiting a strange Lodge it will be
your duty to examine their charter to ascertain that they are duly
constituted. If they do not have
one, you must withdraw.
High Hill or
Low Vale
The ancient
meeting places of lodges, and for that matter certain religious observances,
were secret and considered to be on holy ground. The high hill or low vale was easier to
guard against the approach of cowans and eavesdroppers. (A cowan is an imposter posing as a
Mason, while an eavesdropper wishes to learn our secrets.)
The Form of
a Lodge
The form and extent of a Lodge is an
oblong square extending from East to West between North and South, from the
earth to the Heavens and from the surface to the center because in Masonic
ritual it is symbolic of the world.
The particular form harkens back to early times when men believed that
the earth was square and the sky a solid dome. Some legal codes state that he
who holds a plot of land also has rights to the earth beneath and to the air
above. In this sense, a lodge room extends from the center of the world to the
heavens.
The lodge is
symbolic of the individual Mason. The altar at the center of the lodge, with the
Volume of the Sacred Law resting on it, symbolizes the presence of God in the
center of our spiritual temple. Our lodges stand on holy ground, that is, they
are dedicated to God. Inevitably they remind us of three other offerings which
met with God's approval, three offerings which by a curious coincidence were all
made at the same place, Mount Moriah in Jerusalem; for Abraham, see Genesis
22:2; for David, see I Chronicles 21 :18‑26; for Solomon, see II Chronicles 3:1.
Our lodges are situated due east and west, in a symbolic, not a geographical
sense. Since the lodge room represents the temple of Solomon as well as the
individual Mason, it may be said to reproduce its orientation (see below, page
XI-5). The Tabernacle of Moses was similarly oriented (Exodus 26:22). Again,
there are two good symbolic reasons for setting the Worshipful Master in the
east (see above, page X-11).
This vast
fabric is supported by three Grand Pillars called Wisdom, Strength and Beauty.
The three pillars which are often depicted about the altar are replicas of the
three different types of column used by ancient Greek architects. That to the
east is Ionic, which exhibits a chaste moderation between severity and
elaboration. It represents wisdom, and Solomon King of Israel, who was noted for
his wisdom, and likewise the Worshipful Master, the humble representative of
King Solomon To the west is the Doric pillar, austere and massive, which in the
same way represents strength, Hiram King of Tyre, and the Senior Warden. At the
south is the slender Corinthian pillar, with its flamboyant decoration of
acanthus leaves. It stands for beauty, for the craftsman Hiram Abif, and for the
Junior Warden. Once again we are reminded that the altar, the very throne of
God, is in the center, surrounded by these three divine attributes. Since the
lodge room extends as high as the heavens, the ceiling is in fact a celestial
canopy, the starry sky, an ethereal mansion from which all goodness emanates.
Nor are the earthly lodges of our pilgrimage forever sundered from the Grand
Lodge above. They are joined by a line of union, which was seen by Jacob in his
dream at Bethel (Genesis 28:12), "a ladder set up on the earth, and the top of
it reached to heaven". For Masons, the way up begins at the Volume of the Sacred
Law, and successive stages in the ascent are marked by the three theological
virtues. Once again charity is preeminent.
Jacob’s
Ladder
The covering
of a Lodge is a clouded canopy or a starry-decked heaven where all good Masons
hope to arrive by the aid of that theological ladder which Jacob in his vision
saw ascending from earth to heaven, the three principal rounds of which are
denominated Faith, Hope and Charity.
The ladder admonishes us to have faith in God, hope in immortality and
charity for all mankind.
The
Furniture of the Lodge
The
Furniture of a Lodge is the three Great Lights in Masonry: the Holy Bible, the
Square and the Compasses. The Bible is dedicated to God, the square to the
Master and the compasses to the Craft.
The
Ornaments of a Lodge
Having dealt
with the siting and structure of the lodge, the lecturer now turns to its
interior. He begins with the ornaments. The Ornaments of the Lodge are the
Mosaic Pavement, the Indented Tessel and the Blazing Star. The mosaic pavement
(used in lodges that have tile floors)—the name has nothing to do with Moses or
the Mosaic Law—is inlaid with pebbles or tiles of different colors. It is
emblematic of human life, checkered with good and evil. It serves to remind us
that life is not of one unvaried hue, but that in it the dark alternates with
the light. The original which we copy is Solomon's Temple, which according to
Masonic tradition was ornamented with a mosaic floor. Just as the star gleams in
the center of the pavement, so the radiance of the Grand Architect of the
Universe illuminates the checkered pattern of our lives. Just as the pavement is
enclosed within an indented skirting, so our lives, even in their most somber
cast, are encompassed by the blessings and comforts of heaven.
The Lesser
Lights
All lodges
have three lights situated east, west and south. None in the North. None in the North
because of the situation of King Solomon’s Temple, it being situated so far
north of the ecliptic that the sun or moon at meridian height could dart no rays
in at the northern part of it, so we Masonically term the North a place of
darkness.
The Jewels of the
Lodge
All Lodges
have six jewels: three movable and three immovable. The square, level and plumb
are considered to be immovable because the three principal officers of the lodge
wear them and are always in the East, West and South. The movable jewels are the
rough ashlar, the perfect ashlar and the trestleboard. The rough ashlar is a
stone as taken from the quarry in its rude and natural state. The perfect ashlar
is a stone made ready by the workman to be adjusted by the tools of the
Fellowcraft. Of the three movable jewels, the Trestle Board is associated with
the Worshipful Master, the Rough Ashlar with the newly initiated candidate and
the Perfect Ashlar with the brother who has undergone further training, and has
learned the lessons of life as a true Mason. In another sense, the Trestle Board
represents the floor of the lodge, that is, the foundation of our lives. On it
the Master indicates the plan of the temple beautiful, not explicit in every
detail, but merely indicating the guide lines which the workman must follow if
he is to be a successful builder. The Rough Ashlar represents the life of the
candidate in its original natural state, as well as the workshop where he may
fashion his life in accordance with his own inclinations, but also, if he is
wise, in accordance with the divine plan. The Perfect Ashlar represents a
flawless edifice planned and reared by the Grand Architect of the Universe as a
model for the brethren to follow. It portrays a state of moral perfection,
inspiring and all but unattainable, unless it be by a virtuous education, one's
own endeavors, and the blessing of God. The name jewel is above all appropriate
for it, because it stands for something precious—a continual moral and spiritual
guide for the brother Mason.
The Point Within the
Circle
The most
complex and meaningful of all Masonic symbols is probably the Point Within the
Circle, which not only sets the Volume of the Sacred Law or Holy Bible as our
rule for living, but also sets the limits upon our individual actions. It may
also have reference to God, the individual person. The parallel lines represent the two
Saints John, who were perfect parallels in Christianity as well as Masonry, and
upon the vertex rests the Book of Holy Scriptures, which points out the whole
duty of man. While a man keeps himself so circumscribed, it is impossible that
he should materially err.
The Three Principal Tenets
of Freemasonry
The Principal Tenets of Freemasonry are
Brotherly Love, Relief and Truth.
These three are given the greatest emphasis, though others must not be
overlooked.
It is not uncommon for men to consider
Brotherly Love, while highly desirable, as not practicable, and therefore but a
vision to be dreamed about but never possessed. It is challenging for Freemasonry to
call these “tenets”, thus stating that they are both obviously and necessarily
true. Unless you grasp this and see
that the principles of Freemasonry are self-evident realities, not visionary
ideals, you will never understand Masonic teachings. For Masonry does not tell us that the
principles of Brotherly Love, Relief and Truth ought to be true, that it would
be better for us all if they were true.
It tells us that they are true.
What then is
Brotherly Love? Manifestly, it
means that we place on another man the highest possible valuation as a friend, a
companion, an associate, a neighbor.
Our relationship with a brother is its own justification, its own
reward. Brotherly Love is one of
the supreme values without which life is lonely, unhappy, ugly: This is not a
hope or dream, but a fact.
Freemasonry builds on that fact, provides opportunities for us to have
such fellowship, encourages us to understand and to practice it, and to make it
one of the laws of our existence; one of our Principal Tenets.
Relief is
one of the forms of charity. We
sometimes think of charity as relief from poverty. It is more than that. Our conception of Relief is broader and
deeper. There sometimes enters the
problem of readjustment, rehabilitation, keeping the family together,
‘childrens’ education, and various other matters vital to the welfare of those
concerned; through the whole process there is need for spiritual comfort, for
the assurance of a sincere and continuing interest and friendship, which is the
real translation of our first Principal Tenet, Brotherly Love.
Masonic Relief takes it for granted that
any man, no matter how industrious and frugal he may be, through sudden
misfortune or other conditions over which he has no control, may be in temporary
need of a helping hand. To extend
it is not what is generally described as charity, but is one of the natural and
inevitable acts of brotherhood. Any
conception of brotherhood must include this willingness to give necessary
aid. Therefore, Relief, Masonically
understood, is a tenet.
By truth,
the last of the Principal Tenets, is meant something more than the search for
truths in the intellectual sense, though that is included. Truth is a divine attribute and the
foundation of virtue. To be good
and true is the first lesson we are taught in Masonry. In any permanent brotherhood, members
must be truthful in character and habits, dependable, men of honor, on whom we
can rely to be faithful fellows and loyal friends. Truth is a vital requirement if a
brotherhood is to endure, and we therefore accept it as such.
The Four Points of
Entrance
The
guttural, pectoral, manual and pedal are the four points of entrance of a Mason
into Lodge. They are illustrated by the Four Cardinal Virtues of Temperance,
Fortitude, Prudence and Justice.
These Four
Cardinal Virtues provide the Mason with a code of conduct, including a temperate
life, avoiding excess in all things, bravery in the face of strife and conflict,
careful thought before acting and even-handedness in dealing with
others.
Often at the
four corners of the lodge are emblems of the four cardinal virtues, temperance
(or self‑control), fortitude (or bravery), prudence (or wisdom), and justice.
They are called "cardinal" virtues from the Latin word cardo, meaning "a hinge";
they are the virtues on which all others hinge or depend. Their importance has
been recognized since ancient times. They were discussed as a group by the Greek
philosopher Plato (who lived about 429‑347 B.C.), in his Republic.
Chalk,
Charcoal and Clay
These are
symbolic of freedom, fervency and zeal, which is how we as Entered Apprentices
should serve our masters; there is nothing freer than chalk, nothing more
fervent than charcoal and nothing more zealous than clay or our mother earth,
which is continually employed for man’s use and constantly reminding us of the
return of our bodies to the embrace of the earth, from whence they
came.
The Charge
to the Newly Initiated Candidate
In its
essentials this Charge is one of the oldest pieces of Masonic ritual which has
come down to us intact. It has been used in much its present form since 1735
(see above, page VII-18,19). If it is delivered with deliberation, sincerity,
and eloquence, it can be one of the more impressive features of the ceremony. It
should never be omitted simply to save time, since it is an integral part of the
degree. It teaches the candidate how he can practice Masonry beyond the limits
of the lodge room.
At the
outset he is reminded that he has been elevated to membership in an ancient and
honorable society, which has numbered the great as well as the good in its ranks
(see above, Chapter IV). He is reminded of the three great duties, to God, his
neighbor and himself. He is to revere God at all times, to seek His aid through
prayer, and to respect Him as a source of help in time of trouble. He is taught
that no man is an island unto himself. Man is a social creature, and needs the
companionship and co-operation of other men. The Mason will practice the Golden
Rule, temper justice with mercy, and offer relief, both physical and spiritual,
to his brethren. He is to regulate his own life so as to operate at peak
efficiency and attain the limits of his potential (i.e., by avoiding all
irregularity and intemperance).
As a
citizen, a Mason is to be a peaceful subject, loyal to his government and his
country. In summary, he is to practice the four cardinal virtues publicly and
privately; and he is called upon to exercise that virtue which may justly be
called the distinguishing characteristic of a Mason's heart. He is to recognize
the importance of secrecy, fidelity, and obedience, not only as a Mason, but as
a man among men. Finally he is enjoined to be particularly careful not to
recommend a man for membership in the Craft unless convinced that he will
conform to our tenets and rules.
The Language of
Freemasonry
Freemasons
take great pride in preserving the ancient ritual with minimal changes. The
Ritual of Freemasonry is a product of the early decades of the eighteenth
century. It contains much of the language of that century and other words and
phrases from the medieval English that have been incorporated into the Ritual.
This is why the ritual language of Freemasonry is written and spoken as it
is.
Behavior in
Lodge
The gavel in
the hands of the Master of the Lodge is one of the symbols of authority by which
he governs. When the gavel is sounded in the East, at the beginning of Lodge,
the Brethren must come to order.
Two raps call the Officers to their feet, and three raps mean that all
Brethren must stand. One rap seats
anyone in the Lodge who is standing and is also used to call up a single
individual.
If the
Master addresses you by name, arise, face the East, give the sign (in other
Jurisdictions often the due guard and sign) of the appropriate degree, and
listen to his instruction. If you wish to speak, arise, face the East and wait
until the Master recognizes you; give the (due guard and) sign of the
appropriate degree, then address your remarks to him.
When
entering or retiring from an open Lodge, you must always approach the altar,
salute the flag and the Master (vice versa on retiring) and then go about your
business. As you approach the altar, glance at the positions of the points of
the compasses and that will tell you on which degree the Lodge is
open.
When prayers
are given, all Masons stand and bow their heads. No Lodge can be opened, stay
open, or be closed, without prayer which is offered by the Master or Chaplain.
The prayer should avoid offense or sectarianism in the Lodge; in Michigan, the
opening and closing prayers are printed as part of the ritual. At the end of the prayer, each member
responds with the words “So Mote It Be,” which means “So May It Ever
Be.”
The Rights
of an Entered Apprentice Mason
An Entered
Apprentice may visit or sit in a Lodge only if it is open on the First Degree
and then only when accompanied by a Brother Master Mason who can attest to the
fact that he is an Entered Apprentice, since he does not carry a dues card. An
Entered Apprentice cannot vote or hold office. In most jurisdictions, he is not
entitled to walk in public Masonic processions. The public assumes that every man
therein is a full-fledged Mason, and judges each one and the Craft
accordingly.
As a Mason,
he possesses certain important rights and privileges: 1) the right to be
instructed in his work and in matters pertaining to his degree, 2) the right to
attend other Entered Apprentice degrees in his own lodge, 3) the right to attend
Entered Apprentice degrees in other lodges if he has a Master mason to attest to
his being an Entered Apprentice, 4) with the approval of the Master, the right
to present any portion of the Entered Apprentice degree to others, 5) the right
to apply for advancement to a higher degree, 6) the right to make himself known
to other Masons as an Entered Apprentice via the modes of recognition, and 7)
the right to be buried with Masonic honors.
It is the
duty of the Entered Apprentice to learn the Masonic teachings contained in this
degree. Unless a man can prove he is a Mason, he cannot visit a Lodge where he
is not known. Furthermore, other Masons may have to prove themselves to him just
as he may have to prove himself to them.
If he does not know the work, he cannot receive proof any more than he
can give it. For this reason he should learn the proficiency in all three
degrees as he completes the work.
Complete
faithfulness to his obligation, and implicit obedience to the charge is among
his important and lasting responsibilities. An Entered Apprentice is still on
probation, a Mason in the making, passing through a period of trial and testing,
his relationship to the Craft being like that of a student to the graduate. The clue to his position is furnished by
the word “Apprentice”, which means learner, and his chief task is, therefore, to
learn.
The
Responsibilities of an Entered Apprentice
The
responsibilities of an Entered Apprentice are relatively few: He must 1) conduct
himself with proper decorum, 2) try to learn as much about Freemasonry as
possible, 3) keep inviolably secret verbatim rituals entrusted to him and 4)
pass the proficiency test.
He may, if
he chooses, attend other Entered Apprentice lodges where he is known or with
another Masonic Brother who can vouch for him, read and report on a Masonic book
or publication and help where needed around the Lodge.
The Numeral
Three
From time
immemorial the numeral three has signified completeness, or even divinity. There
are three dimensions,. three Fates, three Graces, three Gorgons, thrice three
Muses, three wise men, and three persons of the Christian Trinity. In
Freemasonry there are three degrees, three principal officers, three assistant
officers, and many more "threes". Perhaps in no degree is the number so frequent
as in the First. Consider the following examples.
Before you were admitted to the
lodge room you were interviewed by a committee of three, who asked you three
questions, each one relating to that great landmark, your belief in God. When
you were led to the door of the lodge room three raps were given, which were
answered by three from the inside. The Senior Deacon addressed the Junior Deacon
three times. As you were admitted the Junior Deacon spoke three times. While you
were in a kneeling posture the Worshipful Master spoke three times. In the
perambulation the Junior Warden addressed you three times, and the Senior Warden
also addressed you three times. The Worshipful Master then asked you three
questions in the West. You were conducted to the altar by three steps; although
your attention was drawn only to the last when you were asked to step off with
your left foot to indicate which part of Masonry you were entering upon.
In the
Obligation there are three epithets of the Lodge, Worshipful, erected to God,
and dedicated to the Holy Saints John. In assuring you of the regularity of the
meeting, three references are made as to how you came, and in whose presence you
are. In the oath of secrecy there are three parts, "always ‑‑‑‑, ever ‑‑‑‑,
never ‑‑‑‑‑." The secrecy relates to three periods of communication, past,
present, and future. Only under one of three conditions may those secrets be
communicated outside a lodge, and in the body of a lodge only after you have
used one of three means (Strict Trial, Due Examination or Legal Information) to
ascertain that the Brother was entitled to the same. All the points you promise
to observe without three elements, hesitation, mental reservation, or secret
evasion of mind. The penalty is of a threefold character.
After the
Obligation and before being brought to light the Worshipful Master spoke three
times. Your attention was directed to the three great lights, also to the three
lesser lights. Three true and
proper signs were explained to you by which you were to know a Mason. After
taking a Solemn Promise, etc., you were told that there were two signs and a
token of this Degree. There were three reasons given for the request by the
Secretary for you to make a deposit.
You were taught that one of the Working Tools was divided into three
equal parts emblematic with how we were to divide our time.
In the
Entered Apprentice lecture your attention was directed to the three dimensions
of a Lodge. The fact that our Lodges stand on holy ground brings to our mind
three grand offerings. Our Lodges are situated due East and West for three
reasons. They are supported by three pillars. These are emblems of three divine
attributes and further represent three ancient Grand Masters, and are referred
to the three noble orders of architecture. There are three principal rounds in
the ladder. The interior of a lodge is composed of three sets of articles. There
are three ornaments, three items of furniture, three movable jewels, and three
immovable jewels. There are three distinguishing characteristics of every Free
and Accepted Mason, and three tenets or fundamental principles.
We thus see
that at every turn in our ceremony we are confronted by the number three; just
as, in the Lodge, no matter where we sit, we are confronted by the letter G. The
frequent recurrence of this, the number of divinity, serves to remind us that,
wherever we are and whatever we do, His all-seeing eye beholds us, and that we
should always discharge our duty towards Him with fervency and zeal.
Retrospect
The
candidate's admission among Masons in a state of helpless indigence is an
emblematic representation of the entrance of all men upon this their mortal
existence. It inculcates a useful lesson of natural equality and mutual
dependence. It instructs him in the proper exercise of universal beneficence, to
seek the solace of his own distress by extending relief and consolation to his
fellow-creatures in the hour of their affliction. It enables him to free the
soul from the dominion of pride and prejudice, to look beyond the narrow limits
of particular institutions, whether civil or religious, and to view in every son
of Adam a brother of the dust. But above all it teaches him to bend with
humility and resignation to the will of the Grand Architect of the Universe, and
to dedicate his heart, thus purified from every baneful and malignant passion,
and fitted only for the reception of truth and wisdom, as well to His glory as
to the welfare of his fellow-creatures.
Test
Questions
Entered
Apprentice Degree
(Some
Possible Answers can be found in Appendix B)
1. What stage of life does the Entered
Apprentice represent?
2.
What stages
of human life are symbolically represented by the degrees of
Masonry?
3.
Of what is
the Entered Apprentice degree symbolic?
4.
What are
symbols and why are they important in Masonry?
5.
Who are the
Patron Saints of Masonry?
6.
Where is a
man first made a Mason? Why is this important?
7.
When you
knocked at the door, what spiritual promise became a reality?
8.
What do we
mean when we say a man is “Duly and truly prepared”?
9.
What does
the Hoodwink symbolize?
10.
What does
the Cable-Tow represent and what is its length?
11.
What is the
Rite of Discalceation?
12.
What does
your entrance into the Lodge represent?
13.
How were you
received upon your entrance into the Lodge?
14.
What does
the Masonic Lodge room represent?
15.
What is the
form of a Lodge?
16.
Why is the
presence of the Masonic Charter or Warrant significant?
17.
Define the
Rite of Salutation and state its significance.
18.
Define the
Rite of Circumambulation and state its significance.
19.
What is the
one essential piece of furniture in the Lodge?
20.
What is the
symbolism of its location?
21.
Name the
Three Great Lights in Masonry.
22.
What do they
represent?
23.
What
evidence of a candidate’s sincerity is the most visible and heard by all the
Brethren?
24.
What parts
of the Obligation are literal and what parts are symbolic?
25.
For how long
is your obligation to Freemasonry binding upon you?
26.
If you
violate your obligation, what are the actual penalties?
27.
Define the
Rite of Investiture and its significance?
28.
Name the
Working Tools of the Entered Apprentice degree.
29.
What do they
represent?
30.
Define the
Rite of Destitution and its significance.
31.
What does it
symbolize?
32.
How is the
North-east corner significant in Masonry?
33.
In King
Solomon’s Temple, where was the Ark of the Covenant kept?
34.
Name the
immovable jewels of the Lodge and what they represent.
35.
Name the
movable jewels of a Lodge and what they represent.
36.
Name the
Ornaments of a Lodge and what they represent.
37.
What does
Jacob’s ladder represent?
38.
List the
three principal tenets of Masonry.
39.
Name the
four points of entrance.
40.
List the
four cardinal virtues and what they represent.
41.
What is the
point within a circle and why is it important in Masonry?
42.
What do
Chalk, Charcoal and Clay represent?
43.
What are
cowans and eavesdroppers?
44.
Summarize at
least three important messages in the charge.
45.
How is the
gavel used to signal members in the Lodge room?
46.
When the
Master calls upon you in Lodge, what should you do?
47.
When prayer
is given in Lodge, how do we act?
48.
What words
are spoken by the Brethren after prayer, and what do they mean?
49.
What are the
rights of an Entered Apprentice?
50.
Name some
responsibilities of an Entered Apprentice Mason.
51.
List the
secrets of the Entered Apprentice degree.
back to top
