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beyond the northeast corner
THE MASTER MASON DEGREE
CHAPTER xiI
Richard h. sands
Introduction
HAVING BEEN
initiated into Masonry and passed to the second degree, and having made
satisfactory progress, the candidate is ready to be raised to the Sublime Degree
of a Master Mason. The ceremony of his admission reminds him that he is about to
be instructed in the most essential points of the Craft. In the opening the
recital of the 12th Chapter of Ecclesiastes alerts the candidate that
he is about to be confronted by a dimension of life not mentioned in the
previous degrees.
It is a
sobering experience for any man to realize that his days on earth are numbered.
Death is a fact which most people try to evade. They stop their ears and close
their eyes to the evidence that is always nearby. They apply all manner of
cosmetics to give a dead body the semblance of life. They pretend that death is
not real and engage in all manner of activity to keep themselves from
confronting the fact, but they cannot fool themselves forever. It is forever
appointed unto man once to die. There is no escape. This is the truth with which
the candidate is confronted in his Master Mason Degree.
The Grand
Architect of the Universe measures out the days to us. The knowledge that they
are limited makes them precious. We value them and see the importance of filling
them with what is worth while. In his book Peace of Mind Joshua Loth Liebman
writes: "The presence of death makes more meaningful all of the values of
life.... A never-ending existence would be without heights or depths, without
crescendo or diminuendo, without challenge or achievement.... Nature does not
have the power to create such marvelously sensitive organisms as we human beings
are, and at the same time arrange for the durability in us of stone or
mountain.... We cannot expect to purchase the fragile beauty of love and
consciousness without the suffering of transiency and decay" (pages XII-9-13).
The shortness of time is an eternal admonition to redeem the time. The
seriousness of death leads to the consecration of life.
The
Degree is called Sublime for two reasons: (1) it symbolizes the great lesson of
the immortality of the soul and (2) it teaches a profound lesson of wisdom – the
importance of being faithful to your trust, even at the expense of your life,
and that you must die in order to attain the ultimate reward of your fidelity;
namely, the immortality of the soul.
The hope for the latter is dependent upon our performance of the work
given us by the Supreme Architect of the Universe.
The
symbols of this degree are interpreted in terms of the life of man, its inherent
tragedy, and its ultimate triumph if we lead virtuous lives. This degree is strongly spiritual in
nature.
The
Preparation
You
will remember that your preparation in the anteroom was a combination of that
for the first two degrees. This
preparation reminds a man to be humble and to seek the assistance of a friend or
Brother to achieve his desires.
The
Admission and Reception
Once again,
you came of your own free-will, were found worthy and well-qualified and
properly prepared. You must have
been judged proficient in the preceeding degrees and a pass was provided for
you.
You were
received on both points of the compasses extending from your naked left to right
breasts which were to remind you that the lessons of Freemasonry must be
contained within the breast if they are to become a part of your way of life and
they include friendship, morality and Brotherly Love.
The
Lodge Room
The Lodge
room represents the Sanctum Sanctorum, or Holy of Holies, of King Solomon’s
Temple.
Ecclesiastes
12: 1-7
Masons are
particularly familiar with the first part of Ecclesiastes 12. It is one of the
classic passages in the English language and one of the noblest poems in any
literature. Every Mason has been impressed by the majestic and sonorous words
and by the theme that is timeless. Chapter 11, verses 9 and 10 form a preface to
this poem. "Rejoice, O young man, in thy youth; and let thy heart cheer thee in
the days of thy youth, and walk in the ways of thine heart, and in the sight of
thine eyes: but know thou, that for all these things God will bring thee into
judgement. Therefore remove sorrow from thy heart, and put away evil from thy
flesh: for childhood and youth are vanity." Here the theme of Chapter 12 is
anticipated. It is advice to a young man to enjoy his youth, but to remember
that it is entrusted to him by God, and that he is answerable to God for the way
he uses it. Old age with all its infirmities will inevitably come. Seize the
opportunities of youth before they leave, as leave they will. "Remember now thy
Creator in the days of thy youth, while the evil days come not, nor the years
draw nigh, when thou shalt say, I have no pleasure in them" (here is a reminder
that "The days of our years are threescore years and ten; and if by reason of
strength they be fourscore years, yet is their strength labor and sorrow");
"While the sun, or the light, or the moon, or the stars, be not darkened" (youth
lives in the sunlight, and even at night the moon and the stars give rumination;
but these blessings are not forever; darkness comes to the elderly), "nor the
clouds return after the rain" (youth is a time of refreshing showers, but as one
grows older the clouds gather).
With striking imagery and startling
analogy the writer describes old age. "In the day when the keepers of the house
shall tremble" (the hands and arms shake), "and the strong men shall bow
themselves" (the legs become bent), "and the grinders cease because they are
few" (with age the teeth fall out), "and those that look out of the windows be
darkened" (the eyesight fails). "And the doors shall he shut in the streets,
when the sound of the grinding is low" (with old age comes loss of hearing, and
the outside world becomes cut off), "and he shall rise up at the voice of the
bird" (the old man wakens with the birds), "and all the daughters of music shall
be brought low" (the quavering voice will be without tune); "Also when they
shall be afraid of that which is high" (heights are terrifying), "and fears
shall be in the way" (walking in the street is terrifying), "and the almond tree
shall flourish" (the hair becomes as white as almond blossoms), "and the
grasshopper shall be a burden" (the withered old man drags himself along), "and
desire shall fail" (he has no appetite): "because man goeth to his long home"
(death is near), "and the mourners go about the streets" (the professional
mourners stand around waiting to be hired): "Or ever the silver cord be loosed"
(before the cord of life snaps), "or the golden bowl be broken" (before the cup
of life becomes cracked and the contents drain away), "or the pitcher be broken
at the fountain" (death comes to some in the midst of their work), "or the wheel
broken at the cistern" (the heart fails and man is a fragile mechanism which
falls into disuse). The writer admonishes us to make good use of the days we
have here before inevitable death arrives. "Then shall the dust return to the
earth as it was" (earth to earth, ashes to ashes, dust to dust): "and the spirit
shall return unto God who gave it" (the spirit of man returns to his long home
to be with his Creator).
The
surrounding darkness of the lodge room and the presence of the emblems of
mortality continue to emphasize the ever present threat of death, but the word
of Ecclesiastes has hinted at a new dimension: "Then shall the dust return to
the earth as it was, and the spirit shall return unto God who gave it". Here the
candidate is reminded of a dimension of life which the eye of reason cannot
penetrate.
Every Master
Mason will acknowledge that the recitation of Ecclesiastes 12 in the third
degree is an impressive part of Masonic ceremony. It may be surprising to some
to learn that there were serious reservations about the book of Ecclesiastes
being included in the Bible. Some called it an heretical book. It was obnoxious
to the orthodox because of the scant references to Deity. After long controversy
the deciding factor for its inclusion in the canon of sacred books was the
tradition that it had been written by King Solomon. Like the book of Proverbs,
Ecclesiastes contains much good advice, but in addition to many practical
admonitions it is an honest review of man's condition. There is nothing naively
optimistic in the book. In places it is unpleasantly realistic. More than once
the writer describes man's efforts to find meaning in life as "chasing the
wind". But the effort must nevertheless be made. Fully aware of widespread
vanity he never recommends abdicating responsibility. His testimony is plain.
"The quiet words of a wise man are better than the shout of a king of fools."
Every situation in life may become an occasion of significance if we make proper
use of it. The wise man recognizes these occasions and responds to them. "To
everything there is a season, and a time to every purpose under heaven"
(3:1).
Your
Approach to the Altar
Your
approach to the altar was by three steps, the first two similar to those for the
preceding degrees; your feet forming the angle of a perfect square.
After
assenting to an obligation, you were caused to kneel on both naked knees, both
hands resting on the Volume of the Sacred Law, Square and Compasses.
The Master
Mason's Obligation and the Five Points of Fellowship
This act of
consecration is contained in the Master Mason's Obligation. The candidate
dedicates himself to those duties which every Mason owes to his brethren. Later,
the various parts of the body are used as symbols to illustrate the lessons of
brotherly love, in which are encompassed all the duties man owes to his brother.
These are known to Masons as the Five Points of Fellowship. Their original place
was in the Fellowcraft Degree but in the course of time they were given their
present position to emphasize the duty and beauty of fellowship.
The desire
for fellowship is primitive and powerful. At one time membership in a tribe was
essential for protection. There is an amusing story in an essay by the
philosopher Arthur Schopenhauer. It is really a parable of life. "A number of
porcupines huddled together on a cold day for warmth but as they began to prick
one another with their quills, they were obliged to disperse. However, the cold
drove them together again, when the same thing happened. At last, after many
turns of huddling and dispersing they discovered that they would be best off by
remaining at a little distance from one another. In the same way the need of
society drives the human porcupines together only to be mutually repelled by the
many prickly and disagreeable qualities of their natures. The moderate distance
which they at last discover to be the only tolerable condition of intercourse is
the code of politeness and fine manners, and those who transgress it are roughly
told to keep their distance. By this arrangement the mutual need of warmth is
only moderately satisfied, but then people do not get pricked" (from Studies in
Pessimism).
The human
story is the story of the breaking down and building up of human associations;
for, while people find it difficult to live together in harmony, they find it
even more difficult to live apart. Out of the warmth of human contact there has
come the ability to speak and to write; to appreciate the good, the beautiful,
and the true; to delve into the realms of philosophy and science; to scale the
heights of art and religion. Fellowship may begin as a matter of human necessity
but it can become the source of human grandeur. During the ceremonies of all
three degrees, and especially in the Master Mason Degree, the candidate is made
aware that harmonious fellowship is the salient purpose of the fraternity.
Seldom do we find the various elements of fellowship demonstrated so effectively
as they are exemplified for every Master Mason in the Obligation and ceremonies
of the third degree. Here is the central theme of Masonry summed up concisely,
and communicated symbolically by reference to various parts of the body. The
elements of genuine fellowship are without number, but they are later classified
for every Master Mason under five headings, known throughout the fraternity as
the Five Points of Fellowship.
In
this obligation to abide by the Golden Rule, there are several words that need
explanation:
Nonage
refers to a man not yet of legal age,
Dotage is a
condition associated with old age wherein he no longer is in full possession of
his mental faculties,
A fool
refers to a man without good judgment.
He can be of legal age but unable to make prudent decisions for his own
good.
The profane
refers to someone not a Mason – it derives from the Latin “pro” meaning before,
and “fanum”, meaning the temple.
Hence, someone profane is one who is “outside the temple” or
uninitiated.
Clandestine
refers to a man belonging to a lodge that is not recognized by a duly
constituted Grand Lodge.
Clandestine lodges are considered to be irregular and not eligible for
visitation or Masonic communication.
Signs,
Tokens and Words
The
Signs, Tokens and Words of all three degrees are particularly important in
Freemasonry because they not only provide modes of recognition, but they each
have a symbolic meaning which help to illustrate and recall the lessons they
accompany.
You
should know how to properly give these in order to show your respect and
preserve the dignity of the ceremonies as well as to enable yourself to visit
other lodges.
The
Working Tools
The
working tools of a Master Mason are all of the implements of Masonry
indiscriminately, but more especially the trowel.
We are
taught to use the trowel to spread the cement of Brotherly Love and affection to
unite us into one common society of friends and Brothers among whom no
contention should ever exist unless it is that of who can best
agree.
It may be of
interest to speak of some of the other tools:
The most
effective way for a workman to draw a long straight line between two points is
not by marking with the aid of a straight edge. It is by fastening to one of the
points the end of a cord which has been rubbed with chalk or ruddle, pulling it
taut at the other point, and then plucking it. Where the cord strikes the
surface, it will drop enough color to set down a line. This method was used even
in ancient times by carpenters, landscapers, and builders. So that he might be
able to use the cord again and again, the craftsman generally wound it on a
spool or reel which rotated freely on a center pin or skewer. The name given to
this implement in Scottish masonry seems to have been the Skewer. In several
jurisdictions outside of the United States, it has been adopted as the first of
the Working Tools for the speculative Master Mason. Just as it lays down an
absolutely straight line for the guidance of the workman, so the Volume of the
Sacred Law lays down for us a straight and undeviating line of
conduct.
The
Parchment serves the operative craftsman to draw upon his architectural designs;
it also enables the Master of the Works to make notes and memoranda for future
reference. It reminds us not only that the Grand Architect of the Universe has
delineated certain master plans for our guidance and instruction, but also that
he also records in the Book of Life all our words and actions, and will hold
them up to us at the Day of Judgment.
The Compasses are the chief instrument
made use of in the formation of all architectural plans and designs. The circle
which they trace has an inside and an outside, and serves to remind the
speculative Mason of the limits of good and evil as defined for our instruction
by the Most High. They instruct us further to circumscribe our passions and
limit our desires, to observe the line of perfect moderation between too much
and too little, and to keep within due bounds with all mankind.
All of the
Working Tools of the Master Mason thus help us to recall that the Supreme Being
has revealed his will to man, and that we are to bear His laws in mind, and act
in accordance with them. For wherever we are and whatever we do, His all-seeing
eye beholds us. In the end He will surely punish vice and reward
virtue.
Dramatization
of the Legend
Following
the presentation of the Working Tools, the candidate is returned to the
preparation room and changes into his normal clothes. He is then returned to the
lodge room and given a jewel as a Junior Warden of the Lodge. The Master then
invites him to approach the altar and kneel, where he is again hoodwinked. He
has been reminded of the imminence of death and the need to pray for
himself.
With the aid
of his conductor, the candidate then participates in a dramatization of the
legend. He is given the role of the chief architect to remind him that he too
may travel over flowery meads and through pleasant groves but there will be
hidden foes to obstruct his progress. Life is not all calm and sunshine. "Man is
born to trouble as the sparks fly upwards" (Job 5:7). In the same mood the
Psalmist reminds us, "The days of our years are threescore years and ten; and if
by reason of strength they be fourscore years, yet is their strength labor and
sorrow; for it is soon cut off, and we fly away" (Psalm 90:10).
The
Conclusion of the Traditional History
In the
concluding section of the ritual of the Master Mason Degree, we return to the
traditional history of Hiram Abif. We will search in vain for evidence of the
events recounted in this legend, but this does not detract from the lessons it
is designed to teach.
In summary,
there is a description of the consternation among the workmen on the Temple when
the chief architect failed to appear. They were apprehensive that some
catastrophe had befallen their master, and they communicated with King Solomon.
He ordered a muster of all the workmen, which resulted in the discovery that
three were absent. On the same day twelve others came forward and confessed
their implication in a conspiracy to extort the secrets from Hiram Abif. They
told too how they had withdrawn from the plot. Search parties were organized and
dispatched in various directions. One party made no discovery of importance
after several days of searching, and returned to Jerusalem. A second party came
to a spot where the earth was disturbed and on examination found the body of the
Grand Master indecently interred. This discovery was made known to King Solomon,
who arranged for the body to be brought to Jerusalem and interred in a sepulchre
suitable for the high rank of his former chief architect. The legend recounts
that a third search party came to a cavern, where they found three men who
answered to the description of the missing workmen. These ruffians were charged
with the murder of the Grand Master and sentenced to that death which the
heinousness of their crime so justly merited. From this concluding section in
the story of Hiram Abif the candidate is reminded that the virtuous man is
rewarded, not alone by the Most High, but in the respect with which he is
memorialized by his brethren. The candidate is reminded too that the vicious man
receives his just desserts.
Thus
from the pathetic story of the faithful craftsman we derive these important
lessons. Life is short and uncertain. Use it wisely. We have hope of a future
life. Hold fast to that hope. We have obligations to the dead as well as to the
living. Fulfill them. Betrayal of a trust must never be tolerated. We are thus
taught to bear in mind, and to act according to the laws of the Divine Creator,
so that when we are summoned from this sublunary abode, we may ascend to the
Grand Lodge above, where the world's Great Architect lives and reigns for ever
and ever.
We have
noted that the Five Points of Fellowship form the basis of the Master Mason's
Obligation. They are exemplified at the conclusion of the dramatization of the
legend of Hiram Abif, and are associated with the disinterment. When the body of
the Grand Master was discovered indecently interred King Solomon ordered its
removal to a sepulchre within the temple precincts, and gave instructions that
every detail of the sad task be carefully noted. The death of his chief
architect meant the loss of many of the secrets known only to this skilled
leader. Every care was to be taken to preserve any clue that might lead to the
recovery of the secrets. Several attempts were made to raise the dead body. It
was accomplished at last by a firm grasp of the Hand, a Foot placed against the
Foot to get anchorage. Slowly the body was lifted from the grave as Knee touched
Knee, Breast touched Breast, and a Hand was placed on the Back to give it
support. Thus the body was raised and taken to the Temple to be reinterred. The
manner of the raising emphasizes the basic lesson that the Five Points of
Fellowship are fundamental in every task, whether among the living or with the
dead. Indeed, the faithful adherence to these principles makes such a difference
that it can be described as life restored. The truth is dramatized as the
candidate is raised from his figurative death to rejoin his
brethren.
The manner
of this disinterment and its dramatization in the ceremony of the degree has led
to a naive acceptance by some Masonic writers that the legend of Hiram Abif is
derived from the mystery cults which tell of the return of great heroes from the
dead. By this interpretation Hiram Abif resembles Osiris, who was killed and
then resuscitated. Some writers have even likened the event to the death and
resurrection of Christ. The dignity of Masonry is not enhanced by these attempts
to relate its teaching to the mystery cults, or to claim for its legendary
leader the experience of a physical resurrection. Hiram Abif is killed and he
stays dead. His raising is a disinterment, not a resurrection. There is no
suggestion of necromancy, and no claim is made that a word was uttered by the
dead chief architect. His secrets died with him, but the memory of his
faithfulness, his skill, and his courage remain to inspire all who learn this
magnificent legend.
Our Masonic traditions are derived from
the experience of operative craftsmen and not from the speculation of esoteric
magicians. We must refrain from exploiting the legend of Hiram Abif to the point
of reducing the credibility of our Craft. Our legendary Grand Master was
suitably reinterred and the story is told very simply. Without further comment
the newly raised candidate is reminded of the practical implications of the
whole degree as he is raised on the Five points of Fellowship.
The
Five Points of Fellowship
The first
Point is related to the Hand and reminds us of the common manner of greeting,
especially in Europe and America. "Hand to Hand, I greet you as a brother." It
would be interesting to discover the origin of the handclasp as a form of
greeting. We cannot overestimate the significance of the human hand in the
bodily organism. In biblical times it was regarded as the organ of mediation and
transference. Consecrations. ordinations, healing, and blessings are
communicated by the imposition of hands. Hands are clasped in token of a
contract and also as a pledge of friendship. "Are you with me heart and soul, as
I am with you?" asks Jehu in 2 Kings 10:15. When the son of Rechab answers, "I
am", Jehu responds, "Then if you are, give me your hand". This exchange between
a couple of nomads in ancient times has its parallel in a phrase used commonly
in our day. When an agreement is reached or a common understanding is
discovered, the expression is used, "Let's shake on it". Again the hand is the
symbol of mediation and transference.
Certainly
the clasp of the hand indicates an absence of malice. It shows the absence of
any harmful weapon that a hand might conceal and demonstrates a trust without
which fellowship is impossible. It would be difficult to exaggerate how much a
handclasp may mean to one. Whether it be light or strong it communicates and
provides the encouragement to fellowship of which it may be only an
introduction.
The second
Point is related to the first and reminds us of our duty to stand with our
brethren or to accompany them for their good as well as for our own. It is
commonly held that man's principal needs are food, clothing, and shelter, but
there is a fourth without which the other three are meaningless. This is
companionship, which is to be distinguished from the broader concept of
fellowship. It may be regarded as a segment of fellowship. It is dramatized for
Masons in the second of the Five Points of Fellowship the expression "cheek to
cheek or mouth to ear" conveys the idea that we stand together. Some of us have
had periods of loneliness which help us to appreciate the tragedy of being
unattached. When a man becomes a Mason he knows that he is not alone. Standing
with his brethren he is saved from the pangs of desolation. This blessing
requires us to remember always, for our good and the good of others, that we
stand together "cheek to cheek or mouth to ear."
The
expression means also that we walk together. There is peril in walking alone
even in crowded cities. In every age and in every place there are villains who
lie in wait to pounce upon the solitary traveler. But there are villains within
too from whom the loner needs protection. We can become prisoners of
self-reflection in need of liberation into the world where people and values
exist. Walking "cheek to cheek" with a brother gives this liberation. Francis
Bacon once wrote: "Without friends the world is but a wilderness. There is no
man that imparteth his joys to his friends but he joyeth the more, and no man
that imparteth his grief to his friend but he grieveth the less". A little child
who lived a long way from her school expressed the same philosophy when she
remarked, "It is not so far to go when you have a friend to walk with you". This
companionship is a significant segment of the fellowship which is central in our
Masonic philosophy.
The third of
the Five Points of Fellowship. is related to the Knee and emphasizes our need
for reverence. In a letter written to his friend Walt Whitman about one hundred
years ago, Mark Twain expressed the self-confidence of many a modern man. After
listing many of man's technical achievements and inventions, he wrote: "Yes, you
have indeed seen much—but tarry for a while, for the greatest is yet to come.
Wait thirty years and then look out over the earth! You shall see marvels upon
marvels added to those whose nativity you have witnessed: and conspicuous above
them you shall see their formidable result—man at almost his full stature at
last". There is indeed a greatness in man. We stand amazed before his
achievements. If Mark Twain saw advances in his day, what would he say if he
were living in this age of nuclear power and man‑made satellites? Can we believe
that man is at his full stature when his achievements result in a threat of
exterminating every vestige of organic life? We have a good opinion of ourselves
and it is well that we should have—not because of what we have accomplished but
because the Grand Architect of the Universe has fashioned us and placed the
stamp of his divinity upon us. The third segment of fellowship in our Masonic
philosophy is related to the Knee bowed in reverence. Behind man and all his
achievements is the work of a divine Creator before whom we can only ask, "When
I consider Thy heavens, the moon and the stars which Thou hast ordained, what is
man?"
William
Blake made a drawing of a very small boy at the foot of a long ladder stretching
from earth to the moon. With hands uplifted, he cries, “I want, I want". He
hungers for bread to feed his body, but even more for food for his soul. It is
this longing that makes us worshipping people, and worship is a basic ingredient
in human fellowship. It is no accident that Gothic architecture became the
characteristic form in the construction of places of worship. If you stand close
to such a structure, the form of the very panels in the door invites you to look
upward. As you stand back, you see that the shape of the door is a like
invitation. When you stand far enough away you realize that the whole structure
is aspiration expressed in stone and that it reminds us that life has its
vertical dimension as well as its horizontal. A genuine fellowship among human
beings is not possible if we stress our own accomplishments, but only as we
acknowledge our dependence upon a power greater than ourselves. Paul Tillich
summarized this in his definition of religion as the recognition of the
unconditioned. Such recognition binds us into a fellowship and the accepted
symbol in our Masonic teaching is the knee bent in reverence as we pray for our
brethren and for ourselves.
The fourth
of the Five Points of Fellowship is related to the Breast and reminds us of
man's need of a friend and brother to whom he can entrust his secrets. The
Breast is regarded as the repository of a man's heart and soul. Here a man's
inner self is securely insulated from all the other selves around him. Every
person needs a measure of privacy which shuts out the world and enables him to
engage in the discipline of self-communion. He has an inner being, a private
self, to which he must be true. He must be his own man. But too much privacy may
lead to morbid and exaggerated introspection. He may even begin talking to
himself— which psychiatrists would regard as a dangerous symptom.
Besides
privacy, a human being needs sociability. He must keep himself open to others so
that he may enjoy a measure of communion with them. But this too has its danger.
His individuality may become dissolved in the unconsciousness of mere community
life. His heart is exposed for all to see, and his inner self becomes absorbed
in the mass. As there is danger in too much privacy, so there is danger in too
much sociability. A proper balance between repression and expression has to be
found. Man needs some half-way place where he is neither completely "bottled up"
nor wastefully poured out.
The fourth
Point in the Masonic analysis of fellowship provides the remedy. A man opens his
heart, not to the whole world, but to a brother and friend in the confidence
that what is said will be kept inviolable. Confidentiality is the qualification
to which he is bound in the Obligation of the Master Mason Degree. He cannot
hope to encourage genuine fellowship unless there is trust that not a word of
what is being told will be repeated. The pressure of Breast against Breast
assures him that his inner self is not forfeited, nor has he cut himself off
from full communion with his fellow men. To experience fellowship on this level
is a precious privilege and to betray it shocking villainy.
The fifth
and last of the Five Points of Fellowship dramatized in the Master Mason Degree
is symbolized by the Back. This portion of the body is associated in our minds
with bearing burdens, lending support to those in need, and remaining staunch
under all circumstances. The strength of a man's Back is regarded as the measure
of his independence, his self-reliance, his initiative, and his personal
responsibility. To be told that one is a man with backbone elicits a sense of
pride in all of us that we are not leaning on others but carrying our share of
life's burden. No one is immune to such pride, but neither is he exempt from
additional burdens which the chances and changes of life may bring. An infinite
variety of trials and tribulations, such as anxiety and sorrow, personal
infirmity and family difficulty, is imposed upon people, and may become too
great a burden even for the man with a strong Back. Self-reliance and
independence become undermined.
The
concluding Point in the analysis of fellowship is no devaluation of the quality
of independence. The Volume of the Sacred Law makes it clear that "every man
shall bear his own burden". The word translated "burden" means a "soldier's
pack". Every soldier knows that he is expected to carry his own pack. He must
not push it off on someone else's back. But in the same sacred volume there is
the instruction to "bear ye one another's burdens". This is no invitation to
forfeit our independence, but rather an invitation to add a new dimension to
life. To our sense of independence of others, we must add the awareness of our
interdependence with others. No man must stagger on alone until he sinks under
the load that life places upon him, when the shoulder of a brother might ease it
for him. This is the meaning of the Hand on the Back, it symbolizes the support
we owe to a brother, when he is threatened by the variety of burdens that may be
laid upon him. In particular, we must protect his reputation from idle gossip or
malicious slander, especially when he is absent and cannot defend himself. This
calls for loyalty, courage, and discretion of a very high order, and epitomizes
the spirit of fellowship required of every Master Mason. Thus the various parts
of the body, the Hand, the Cheek, the Knee, the Breast, and the Back become
valid symbols to assist us in understanding the various qualities of fellowship
in our Masonic fraternity.
The Legend
of Hiram Abif
After being
raised, the candidate is given a review of the legend and the dramatization
through which he has passed.
The Three
Grand Masters
We are told
that Solomon, King of Israel; Hiram, King of Tyre, and Hiram Abif were our first
three Grand Masters. The secrets
known only to these Three Grand Masters symbolizes Divine Truth which was known
only to Deity and was not communicated to man until he had completed his own
spiritual temple.
Solomon,
King of Israel
Solomon
became king at the age of 20 and reigned 40 years. He was the son of David and Bathsheba,
and Israel had its greatest prosperity, recognition and power during Solomon’s
reign. His name meant peaceful, and
his reign was one of peace.
Hiram, King
of Tyre
He was a
friend of King David and continued to be a friend and an ally of King
Solomon. He helped Solomon by
supplying certain materials for the construction of the Temple and received a
gift of ten cities in return.
Hiram
Abif
There has
been much speculation in the attempt to identify this master builder who is
known to Masons as Hiram Abif. There is some interesting evidence in biblical
history, but not as much as many Masons usually assume. The form of the name is
unusual, and betrays its origin unmistakably. It comes from the first English
translation of the Bible, made by Myles Coverdale in 1535, and is found in 2
Chronicles 4:16. Here the King James Version reads "Huram his father" (Hebrew,
Huram abiw). This is the same man mentioned in 2 Chronicles 2:13, where he is
called "Huram my father" (Huram abi), and in I Kings 7:13 and 40, where he is
called simply "Hiram". The meaning of his surname or title is disputed. In the
biblical account he was the skilled metal founder who among other things cast
the two great pillars for the Temple. To claim him as Solomon's principal
architect is an innovation of Masonry, apparently not introduced until about
1700 (see above, pages VII-18,19). Most of the circumstances related in the
narrative of Hiram Abif are mythical rather than historical. They are inventions
conveying philosophical truth rather than records of historical fact. They are
important to us not for any information they may provide, but for the lessons of
life and death which we may learn from them.
According to
the Masonic version of the story, when Solomon, King of Israel was about to
erect a Temple to the Glory of God, he requested the assistance of Hiram, King
of Tyre. Besides materials, he needed the services of an expert craftsman to
superintend the project. A skillful workman named Hiram was selected and brought
to Jerusalem. He was a widow's son of the tribe of Naphtali (or, less likely, of
Dan) and a man especially skilled in the decorative arts. He was welcomed by
Solomon and entrusted with the responsibility of superintending the workmen and
charged with all the architectural decorations and interior embellishments of
the building.
In the
execution of his duties Hiram Abif displayed great skill, and in all his
relations with the workmen he was eminently fair. He was punctual and
painstaking. A tradition recounted by the Masonic teacher Dr. George Oliver
(1782‑1867) informs us of his faithfulness. "It was the duty of Hiram Abif to
superintend the workmen, and the reports of his officers were always examined
with the most scrupulous exactness. At the opening of the day, when the sun was
rising in the east, it was his constant custom, before the commencement of
labor, to go into the Temple, and offer up his prayers to Jehovah for a blessing
on the work; and in like manner when the sun was setting in the west, and after
the labors of the day were closed, and the workmen had left the Temple, he
returned his thanks to the Grand Architect of the Universe for the harmonious
protection of the day" (from Mackey's Encyclopedia, under the architect's
name).
According to
the legend, Hiram Abif labored faithfully for seven years, and when the Temple
was almost completed he was brutally murdered. The manner of his death is
recorded in detail in the ritual of the Master Mason Degree. It is sufficient to
state here that, though threatened by the demands of atrocious characters, Hiram
Abif declared that he would rather suffer death than betray the sacred trust
reposed in him. Under repeated demands he remained firm and unshaken. After a
fatal blow he sank to the dust where he lay bleeding and lifeless. In order to
conceal their crime the ruffians took the body and buried it indecently in a
shallow grave.
The Lion of
the Tribe of Judah
The lion is
a symbol of strength and royalty.
It was the sign of the tribe of Judah and, therefore, of the royal House
of King David and his successors.
Fortunately, there is no definition given in Masonry, and a Mason is free
to put his own interpretation on this reference, thereby permitting men of all
religions to embrace Freemasonry.
The Three
Ruffians
The three
ruffians are symbolic of those challenges which all of us face as we go through
life, many of them life threatening and most unexpected. Many of these
challenges are to our faith and our deep commitment to duty. May we be as
steadfast to our trusts as the symbolic Hiram was to his!
Low
Twelve
The number
twelve denotes completion. High
twelve denotes noon, with the sun at its highest, and low twelve denotes
midnight, the black of the night.
Thus the solemn stroke of twelve marked the completion of life and the
coming of death. Low Twelve is
Masonically a symbol of death.
The Temple
of Solomon
The location
of the Temple was on Mt. Moriah near the place where Abraham was about to offer
up his son, Isaac. It was also here
that the hand of the Destroying Angel was stayed after David had repented, and
the site was purchased by David while he was still King. The incident is described in II Samuel,
Chapter 24, Verses 15 - 25 and I Chronicles, Chapter 21, Verses 14 –
30.
The purpose
of the Temple was to provide a dwelling place for God in the midst of His
people, Israel. It was thought that
God dwelt with man in those days, and so that thought continues today. The
Temple was begun around 1012 BC and finished eight years later. It was some 480 years after the people
of Israel came out of bondage in Egypt; however, the people later lost their
sense of spiritual direction and destiny resulting in the destruction of the
Temple in 586 BC by Nebuchadnezzar.
The symbol
of the Temple for us is that man himself is a living Temple where God
resides. We should strive toward
the same type of perfection in our own Temple as that sought for in the Temple
at Jerusalem. Freemasonry tries to
help each of its members build a more stately mansion within themselves where
God can reside.
The Lost
Word
The Word
represents Divine Truth – we are not searching for a particular word, we are
searching for that ultimate goal of all Masons.
The
Lecture
The Signs,
Tokens and Words
The lecture
begins with a review of the due-guard, sign, pass-grip, Grand Hailing Sign, and
strong grip of a Master Mason and then a review of those grips used at the
raising of the body of our Grand Master, Hiram Abif.
The Three
Pillars
The three
Grand Masonic Pillars are called wisdom, strength and beauty.
Wisdom –
Solomon is considered to be the wisest of all of the wise men of the past.
Therefore, the Worshipful Master in the East of the Lodge represents Solomon and
symbolizes wisdom. Wisdom comes
only from knowledge, which in turn comes from experience and study. Many men and
Masons become knowledgeable, but few acquire wisdom.
Strength –
Strength is essential to preserve wisdom and beauty. There is a passive strength of character
which is contained within the heart, mind and soul of every man. The ability to
master one’s self is called strength of purpose. The foundation of your
spiritual building is based upon your character, which must be strong in order
to endure.
Beauty –
Beauty is symbolized by the Corinthian column, which is considered to be the
most beautiful of the ancient orders of architecture. However, beauty to a Mason
is that of mind, character and spirit; beauty of the wonderful works of nature;
beauty of love. These are matters not of the material world and include the
glory of unselfishness and idealism.
The
Worshipful Master is the symbol of Wisdom in the Lodge; the Senior Warden is the
pillar of strength in the Lodge because he supports the Master, just as Hiram,
King of Tyre, supported King Solomon; the Junior Warden represents the pillar of
beauty as the counterpart of Hiram Abif.
The
Temple
The Temple
was supported by fourteen hundred and fifty-three columns, two thousand, nine
hundred and six pilasters, all hewn from the finest Parian Marble. In ancient
times, the marble from the island of Paros was used extensively for sculpturing
because of its quality.
We are told
that there were employed in the building of the Temple, three Grand Master,
three thousand three hundred Masters, eighty thousand Fellowcrafts, a levy out
of Israel consisting of thirty thousand who wrought in the quarries one month in
three in addition to Entered Apprentices and bearers of burden. We can only
imagine the magnitude of the organizational structure involved to keep all of
these workmen efficiently employed.
The Master’s
Carpet
The only
reference to the Master’s Carpet occurs here in the Master Mason degree and then
only in passing in alluding to the Three Steps usually displayed on the carpet.
This is a hold-over from the days before slide projectors when the lectures were given with the aid of
drawings or scenes woven into a tapestry or carpet.
The three
steps allude to the three stages of human life: youth, manhood and age and
Masonically refer to the first three degrees of Entered Apprentice, Fellowcraft
and Master Mason.
The Pot of
Incense
We were told
that the Pot of Incense was an emblem of a pure heart. Of the five senses
mentioned in the Fellowcraft Degree, smell is most closely associated with
emotions – smells remind us of both good and bad experiences.
The Pot,
which holds the incense, is symbolic of sacrifice. It means giving up selfish
desires to work for others. No man should ever be satisfied with his
accomplishments, but continue to strive to be better.
The
Beehive
The beehive
is the symbol of industry – we should never be content to be idle, particularly
when we can help our fellowman by exerting a little effort.
The Tyler’s
Sword
The sword
has become the symbol of the Tyler’s authority to protect the Lodge from
imposters and eavesdroppers. It clearly derives from the era when the sword was
the principal means of offense and defense.
The Book of
Constitutions
The Book of
Constitutions contains the laws of Freemasonry which are not secret but rather
published for all to read. Why then are we told that it is guarded by the
Tyler’s sword? The lecture tells us that this is a symbol to remind us to be
ever watchful and guarded in our thoughts, words and actions; in other words, as
Masons we represent the Fraternity and we should be particularly careful not to
bring a bad name to Freemasonry by anything that we say or do.
The Sword
Pointing to a Naked Heart
This is to
remind us that justice will sooner or later overtake us, and although we can
hide our thoughts and actions from our fellow man, we cannot hide them from
God.
The
All-Seeing Eye
For the
above reason, the all-seeing eye has been the symbol of Diety for as long as we
can remember. Man’s view of the Supreme Architect of the Universe is that of one
who sees all, knows all and can or does control all.
The Anchor
and the Ark
These are
explained as being emblems of a well-grounded hope and a well-spent life. The
Divine Ark carries us through this life, filled as the latter is with troubles;
and an anchor awaits us to safely moor us in a peaceful harbor.
The
Forty-Seventh Problem of Euclid
This
was
discussed in detail in Chapter VIII, pp. VIII-8 – 12.
The Hour
Glass
The
Hour-Glass is an emblem of human life. Behold how swiftly the sands run! We
should use each minute wisely. We are taught in the Entered Apprentice Degree to
divide each day into portions.
The
Scythe
The Scythe
is an emblem of time. Our ritual speaks of “that all devouring Scythe of time”
and cutting “the brittle thread of life.” Yet hope is held out to
us.
The Setting
Maul, Spade and Coffin
The Setting
maul is an emblem of the casualties or diseases by which our own existence may
be terminated. The spade may shortly dig our grave and the Coffin may shortly
contain our remains – these are all emblems of mortality.
The Sprig of
Acacia
But the
acacia or evergreen, reminds us that we have an immortal part which survives the
grave.
Forefancy
Your Deathbed
The mature
man becomes more and more preoccupied with death. This stems from the frequent
experiences throughout his life when he has been confronted with the fact. As he
grows older he becomes more acutely aware of death through the passing of his
contemporaries. He wonders who among his friends will be the next to go, without
any thought that he himself may be the victim. Sigmund Freud believed that "it
is impossible to imagine our own death". Whether this is so or not may be
debated, but we know that it is at the death of friends and loved ones that man
has searched for an answer to the enigma of life and death. He cannot think of
his friends as forever dead. In The Old Curiosity Shop Charles Dickens has
reminded us of this fact. He wrote: "In the Destroyer's steps there spring up
bright creations that defy his power, and his dark paths become a way of light
to Heaven". His memory of his friends encourages man to assume a continuity of
their lives somewhere.
Whether from
lack of courage, or from fear of being considered morbid, man avoids any
consideration of his own eventual death. This evasion of a fact that is
inevitable for mortal man has been questioned by many. John Keats
asks:
How
strange it is that man on earth should roam,
And
lead a life of woe, but not forsake
His
rugged path; nor dare he view alone
His
future doom, which is but to awake.
Alexander
Whyte, the noted preacher during the early years of this century, recommended an
exercise too often neglected. "Forefancy your deathbed" was his brief
instruction. Every Master Mason will recall the fine phrases in which this same
instruction was communicated to him as he confronted the grim emblems of man's
mortality. "Forefancy your deathbed" is indeed the basic theme of the Master
Mason Degree. It is when a man contemplates his own inevitable destiny that a
belief in immortality becomes a very personal matter. The Mason then is
encouraged to meditate upon the writings of men of every generation who bear
witness to man's perennial hope for a life beyond death.
This is not
the place to present a studied argument in support of man's hope for
immortality. Emerson wrote: "We are much better believers in immortality than we
can give grounds for. The real evidence is too subtle, or is higher than we can
write down in propositions". It is sufficient for us to be reminded that in
every age there have been men who have given expression to this hope. The writer
of Ecclesiastes faced the grim fact of death describing it as the return of dust
to dust, but he also assures us that the spirit shall return unto God who gave
it. A text, carved inside an Egyptian pyramid before the year 2000 B.C., tells
us:
Death is
before me today
As a man
longs to see his house
When he has
spent years in captivity.
According to
Xenophon, King Cyrus comforted his children on his deathbed with these words of
hope: "And a man's nature being by death dissolved, it is apparent and well
enough to all men known to what place all the other parts do go, for they do all
return to that matter whereof they had their first and original beginning; but
the soul only is never with any bodily eyes seen nor perceived, neither when it
is in the body, nor when it goeth and departeth out of the body". The same idea
is given in this brief epigram from the Greek Anthology: "Protagoras is said to
have died here; but his body alone reached the earth, his soul leaped up to the
wise". Similar quotations can be given from poets and philosophers of every
generation, expressing man's hope in immortality. "From the voiceless lips of
the unreplying dead there comes no word; but in the night of death hope sees a
star, and listening love can hear the rustle of a wing." That is what Robert G.
Ingersoll said when he spoke at the funeral of his brother, and when he said it
he spoke for us all.
The
Charge to the Newly Raised Candidate
Up to this
point not much effort has been required from the candidate. He has shown some
enthusiasm for Masonry (or he would not be present). He has carried out the
tasks assigned to him (or he would not have passed a satisfactory examination in
open lodge). He has cheerfully conformed to the regulations of the Craft, as he
undertook to do at the time of his Initiation (though to be sure he has had
hardly any opportunity to violate them). Yet even these feeble efforts have been
crowned by recognition, and because of them he has been raised to the Sublime
Degree of a Master Mason.
In
our speculative lodges this progress is much faster and easier than it was in
operative
times, and the third degree is far less exclusive. If an operative builder ever managed
to rise this high it was the culmination of his career. His seven‑year
apprenticeship was behind him, and his long service as a journeyman mason. His
new status brought with it increased responsibilities. He at last had an
opportunity to plan and supervise the work, and to superintend the training of new
workmen.
In like
manner the speculative Master Mason has new burdens thrust upon him, slight as
they may seem at first glance. He is now responsible for others besides himself.
His duty is now not merely to strive to become better himself, but also to teach
others, Masons and profane, by precept and example. As a newly initiated
candidate his attention had been peculiarly and forcibly directed to the
practice of Fidelity in himself. Now his horizons are widened, and he is to
protect the younger brethren against any breach of Fidelity. Earlier he had been
admonished to correct and harmonize his own conduct by the principles of
morality and virtue. Now he is to expand his sphere, and seek to improve the
morals of men in society. As an Entered Apprentice, he had been instructed to
practice charity, and to exercise universal beneficence. Now he is not only to
do it himself, but he is to inculcate in others the practice of universal
benevolence. When he had been newly passed he had been forewarned that in
discussions an experienced Master would guard the Landmarks against
encroachment. Now he is himself that experienced Master, and is charged with
preserving those Landmarks sacred and inviolable.
In short, it
is his duty to show the world that he has been made a Master Mason because he is
a good Mason.
The Rights
and Responsibilities of a Master Mason
These are
extensive – they include the right to vote in his own lodge, the right to
Masonic Relief, the right to Masonic Visitation, the right to Masonic Burial,
and the right to trial by his peers. Each of these rights carries a
corresponding responsibility.
Voting – it
is the right of every Master Mason to vote in his own Lodge and to do so
responsibly. For example, you do not cast a black cube unless you know the
candidate to be unworthy and you do not vote for or against something
capriciously.
Masonic
Relief – Masonic Relief may be applied for by any Brother, either to his own
Lodge or to an individual Mason. Said Mason or Lodge has the right to determine
the worthiness of the request and to decide whether such aid can be granted
without material injury to the Lodge or family.
Masonic
Relief is also available from the Grand Lodge. Generally, the Lodge is expected
to pick up a portion of the cost and application is made through the Lodge. The
widow and/or orphan of a Master Mason, who was a member of the Lodge at the time
of his death, are entitled to consideration if they apply for
assistance.
Masonic
Visitation – One of the most interesting experiences in Freemasonry occurs when
you visit another lodge, particularly one in another recognized jurisdiction.
When you can prove yourself a Mason in good standing, you are entitled to visit
another lodge if no member of that lodge objects. In order to prove yourself a
Mason in good standing you must either be “vouched for” by a Brother of the
lodge you are visiting or undergo “strict trial or due examination.” For the
latter, you need to show your dues card and meet with a committee appointed by
the Master.
The
committee will ask you some questions about each degree, so you should have
memorized the signs, tokens and words for each of the three degrees and be
prepared to answer questions. Don’t worry, you do not have to be letter perfect;
however, you should know enough to put portions of each degree in your own
words. You will also be asked to take the Tyler’s Oath on a Volume of the Sacred
Law. In Michigan, the Tyler’s or Test Oath goes as follows:”I, (insert full
name), of my own free-will and accord, in the presence of Almighty God and
these witnesses, do hereby and hereon, most solemnly and sincerely swear that I
have been regularly initiated an Entered Apprentice, passed to the degree of
Fellowcraft, and raised to the sublime Degree of a Master Mason, all in a just
and legally constituted Lodge of Free and Accepted Masons. That I do not now
stand under the sentence of suspension or expulsion and know of no good cause
why I should not be admitted to a seat in this Lodge, so help me
God.”
The Right of
Burial – Masonic Funeral ceremonies are conducted only at the request of a
Mason’s immediate family. The choice is that of the family and not the Lodge.
The family should contact the Master or Secretary or some member of the Lodge,
who in turn will contact the Worshipful Master or Secretary. If the ceremony is
to take place far from the Lodge, the Lodge will usually contact a Lodge closeby
who will perform the service as a courtesy; but the request for that service
must come from the Lodge to which the deceased Brother belonged. The ceremonies
are usually conducted in a house of worship, funeral home, or at the grave site;
however, they may be conducted in Lodge.
The Right to
Trial by Peers – Should a Mason be charged with unMasonic conduct, it is his
right to have a trial by his peers under regulated conditions, with total
freedom to present evidence on his behalf in a timely fashion. This assures him
that no Lodge can degrade him without a fair trial. No officer or member can
have him removed out of malice or spite; nor can he be made to suffer the
penalties of Masonry out of idle gossip or hearsay. If he be brought to trial in
his own Lodge and found guilty, he has the right to appeal to the Grand
Lodge.
There are
many other rights or privileges not listed here; for example, he has the right
to a voice in his own Lodge as long as he does not abuse it, in which case, the
Master can rap him down, because the Master is the master of that Lodge.
He has the right to hold office and serve on committees. He, his wife, Mother,
Father and children have a right to apply for admission into the Michigan
Masonic Home in Alma. The Home does not have to accept you or your family if you
do not qualify or if it does not have room, but these situations are rare. The
Lodge may hold social affairs, special entertainment or have a lending library
to which a member is entitled. If services are offered by the Lodge or the Grand
Lodge, every member has an equal right to enjoy them.
Your
Responsibility as a Master Mason – “To preserve the reputation of the Fraternity
unsullied, must be your constant care.” Toward this end, practicing the tenets
of the institution in every aspect of your life is the best way to meet your
responsibility as a Master Mason.
The
Responsibility of Recommending Others – You should be particularly careful not
to recommend a man for Masonry whom you feel will not share the ideals of the
fraternity. When you sign a petition for Freemasonry, you are attesting to that
man’s character to the best of your knowledge. Be careful! You should take time
to discuss Freemasonry with the petitioner until you are satisfied that you know
why he wants to become a member and that he is of good moral character.
Freemasonry is only as good as its worst member!
Selected
References
The Michigan
Ritual
Brown, W., Facts, Fables and Fantasies of Freemasonry
Test
Questions
-
Master
Mason Degree
1. What is “Sublime” about the Master
Mason Degree?
2. What is the message of the Master
Mason Degree?
3. What does the lodge room represent
in the third degree?
4. How were you received into the
Lodge and what is the lesson imparted?
5. What are the meanings of the words
nonage, dotage, clandestine as applied to men and/or Masons?
6. What are the purposes of the
signs, tokens and words in Masonry?
7. What are the working tools of a
Master Mason and which is singled out for importance to this degree?
8. According to legend, who were the
first three Grand Masters?
9. King Solomon’s Temple was
constructed where and when?
10. Who was
responsible for building the Temple and why was it built?
11. A man is
_____________ an Entered Apprentice, _________ to a Fellowcraft, and ___________
a Master Mason.
12. What is
the importance of the Five Points of Fellowship?
13. What do
the three ruffians represent?
14. What is
Low Twelve and what does it represent?
15. What is
represented by the Lost Word?
16. What
does “being raised” symbolize?
17. What are
the three Grand Masonic Pillars and by whom are they represented?
18. What
does the Bee Hive symbolize?
19. What
does the Setting Maul symbolize?
20. What
does the Sprig of Acacia symbolize and why?
21. What
moral lesson does the Tyler’s Sword represent?
22. Draw the
47th Problem of Euclid and describe its importance.
23. What are
we taught by the legend of Hiram Abif?
24. What are
some of the rights of a Master Mason?
25. What are
some of the responsibilities of a Master Mason?
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