What are we, as Masons, thinking of in this day and age which will give us a better way of life?

Do we challenge ourselves with thoughts which broaden our outlook of mankind and of ourselves, or are we stagnated with quests for greater attendance, letter perfect ritual, candidates for concordant bodies, or the cost of fuel oil?

Freemasonry of the 18^th century was pregnant with ideas which underscored the history of that century. While Freemasonry even then had its share of candidates who were only curious and those who were status seekers, it provided a congenial atmosphere to bring men together to seek out the developing ideas of the century.

The German dramatist and critic, Gotthold Ephraim Lessing, born January 22, 1729, and died February 15, 1781, who has been called the Martin Luther of 18^th century Germany, was drawn to Masonry by its profession in the universal brotherhood of man. It is a sad note that Lessing felt disillusioned in the Craft because of his initiation, and because of the actions of its members generally.

The Craft enjoyed a reputation which was not lived up to in practice.  Gotthold Lessing was known to the Masons of the second quarter of this century, for the grand lodge names in his honour, in Czechoslovakia. The Grand Lodge Lessing of the Three Rings was formed by thirty-one German speaking lodges in Czechoslovakia after the disintegration of the Hapsburg Monarchy following World War I.

This Grand Lodge went into darkness when it was crushed by Hitler’s Nazis following the appeasement which was supposed to bring peace to the world.

The purpose of this blog is to share with you a part of one of his writings which has been called perhaps on the of the noblest pleas for toleration ever written. The play, or rather dramatic poem “Nathan the Wise” was written in 1778-9, seven years after Lessing was made a Mason at the residence of Baron von Rosenberg in Hamburg, Germany.

“Nathan the Wise” is set in Jerusalem during the reign of Saladin, from 1187 to 1193. The three main characters are Nathan, a rich Jewish merchant of Jerusalem, the Sultan Saladin, and a young Templar whose life has been spared by Saladin after his capture during the fourth Crusade.

These three main characters represent the three great religions of the world – Jewish, Moslem and Christian.  Further, with Nathan and Saladin we have a confrontation between a man of wisdom and toleration of the ages, and a man whose temporal powers could be limited only by his death.

Lessing’s story of the three rings was not original with him, but rather was taken form the “Decameron,” written by the Italian Giovani Boccaccio, 1348 – 1353. The story briefly is that Saladin needs money for more wars, and he seeks to trick the Jewish merchant out of his great wealth. The Jew is called upon to tell which of the three great religions he considers the true one. If he names his own, he offends the Sultan; but if he names another, he denies his own. His response after due deliberation is the priceless story of three rings, the seeking of the difference between true and false religion.

Lessing’s pleas for toleration as expressed by the Judge in the story is but another term for brotherly love, the first tenet of the profession as Masons.

“By the exercise of Brotherly Love, we are taught to regard the whole human species as one family-the high and low, rich and poor who, as created by one Almighty parent, and inhabitants of the same planet, are to aid, support and protect each other. On this principle, Masonry unites men of every country, sect and opinion, and conciliates true friendship among those who might otherwise remain at a perpetual distance.”

Here we have the foundation on which Masonry can exist, bring together all men, and truly be a brotherhood of man!  The virtue of toleration, however, is not easily attainted. It must grow out of the successful resolution of conflicts. If we can have true brotherly love for those whose religious beliefs of existence and eternal salvation deny our own, then what other differences could be insurmountable?

I give you Nathan’s story as an oasis at which you may stop and rest from your daily toil. May its ideas be the waters which will refresh you. May you continue on to the east, using our gift of thought so that your way of life will make you a better man.  The prologue of the story shows Saladin trying to set a trap for Nathan.

SALADIN – Since so great your wisdom, I pray you tell me what belief, what law has most commended itself to you.

NATHAN – Sultan, I am a Jew.

SALADIN - And I a Mussulman. Between us is the Christian. Now, but one of all these three religions can be true. A man like you stands not where accident of birth has cast him. If he so remain, it is from judgment, reason, choice of best. Impart to me your judgment; let me hear the reasons I’ve no time to seek myself.

[Saladin then gives Nathan a few hurried moments to contemplate on this question along. After a soliloqhy by Nathan, Saladin returns to be told this story.]

NATHAN - In gray antiquity there lived a man in Eastern lands who had received a ring of priceless worth from a beloved hand. Its stone, an opal, flashed a hundred colors, and had the secret power of giving favor, in sight of Good and man, to him who wore it with a believing heart. What wonder then this Eastern man would never put the ring from off his finger, and should so provide that to his house it be preserved forever? Such was the case. Unto the best beloved among his sons he left the ring, enjoining that he in turn bequeath it to the son who should be dearest; and the dearest ever, in virtue of the ring, without regard to birth, be of the house the prince and head. You understand me, Sultan?

SALADIN – Yes; go on!

NATHAN - From son to son the ring descending, came to one, the sire of three; of whom all three were equally obedient; whom all three he therefore must with equal love regards. And yet from time to time now this, now that, and now the third, – as each alone was buy, the others not dividing his fond heart, appeared to him the worthiest of the ring; which then, with loving weakness, he would promise to each in turn. Thus it continued long. Be he must die; and then the loving father was sore perplexed. It grieved him thus to wound two faithful sons who trusted in his word; but what to do? In secrecy he calls an artist to him, and commands of him two other rings, the pattern of his own; and bids him neither cost nor pains to spare to make them like, precisely like to that. The artist’s skill succeeds. He brings the ring, and e’en the father cannot tell his own. Relieved and joyful, summons he his sons, each by himself; to each one by himself he gives his blessing, and his ring – and dies. You listen, Sultan?

SALADIN - (who, somewhat perplexed, has turned away) – Yes; I hear, I hear. But bring your story to an end.

NATHAN - ‘Tis ended; For what remains would tell itself. The father was scarely dead when each brings forth his ring, and claims the headship. Questioning ensues, strife, and appeal to law; but all in vain. The genuine ring was not to be distinguished; - (after a pause, in which he awaits the Sultan’s answer) As undistinguishable as with us the true religion.

SALADIN – That you answer to me?

NATHAN – But my apology for not presuming between the rings to judge, which with design the father ordered undistinguishable.

SALADIN – The rings? You trifle with me. The religions I named to you are plain to be distinguished – e’en in the dress, e’en in the food and drink.

NATHAN – In all except the grounds on which they rest. Are they not all founded on history, traditional or written? History can be accepted only upon trust. Whom now are we the least inclined to doubt? Not our own people – out own blood; not those who from our childhood up have proved their love; ne’er disappointed, save when disappointment was wholesome to us? Shall my ancestors receive less faith from me, than yours from you? Reverse it; Can I ask you to belie your fathers, and transfer your father to mine? Or yet, again, holds not the same as Christians?

SALADIN - (By heavens, the man is right! I’ve naught to answer.)

NATHAN – Return we to our rings. As I have said, the sons appealed to law, and each took oath before the judge that from his father’s hand he had the ring, – as we indeed the truth; and had received his promise long before, one day the ring, with all its privileges, should be his own, – as was not less the truth. The father could not have been false to him each one maintained; and rather than allow upon the memory of so dear a father such stain to rest, he must against his brothers, though gladly he would nothing but the best believe of them, bring charge of treachery; means would he find the traitors to expose, and be revenged on them.

SALADIN – And now the judge? I long to hear what words you give the judge. Go on!

NATHAN - Thus spoke the judge: Produce your father at once before me, else from my tribunal do I dismiss you. Think you I am hear to guess your riddles? Either would you wait until the genuine ring shall speak? – But hold! A magic power in the true ring resides, as I am told, to make its wearer loved – pleasing to God and man. Let that decide. For in the false can no such virtue lie. Which one among you, then, do two love best? Speak! Are you silent? Work the rings but backward, not outward? Loves each one himself the best?  Then cheated cheats are all of you! The rings all three are false.  The genuine ring was lost; and to conceal, supply the lost, the father made three in place of one.

SALADIN – Oh, excellent!

NATHAN – Go, therefore, said the judge, unless my counsel you’d have in place of sentence. IT were this: accept the case exactly as it stands. Had each his ring directly from his father, let each believe his own genuine. ‘Tis possible your father would no longer his house to one ring’s tyranny subject; and certain that all three of you he loved, loved equally, since two he would not humble, that one might be exalted. Let each one to his unbought, impartial love aspire; each with the others vie to bring to light the virtue of the stone within his ring; Let gentleness, a hearty love pf peace, benefiance, and perfect trust in God, come to its help. Then if the jewel’s power among your children’s children be revealed, I bid you in a thousand, thousand years again before this bar. A wise man than I shall occupy this seat, and speak. Go! – Thus the modest judge dismissed them.

SALADIN – God!

NATHAN – If therefore, Saladin, you feel yourself that promised, wiser man -

SALADIN – (rushing to him, and seizing his hand, which he holds to the end). I? Dust! – I? Naught! Oh God!

NATHAN – What moves you, Sultan?

SALADIN – Nathan, Nathan! Not ended are the thousand, thousand years your judge foretold; not mine to claim his seat. Go, go! – But be my friend.

Brethren, so mote it be!

This essay was originally presented by Wor. Bro. Richard L. Rhoda at the March 16, 1981 meeting of the Maine Lodge of Research and served as his inspiration for the year long consideration of religious toleration by The Maine Lodge of Research through its several non-masonic guest speakers.

In my journey through the world of the Freemasons, I have identified three different types of Master Masons, which are as follows:

ANONYMOUS MASONS

These are the Masons who loyally pay their test fees but are never seen in the Lodge.  They are either unable to attending (perhaps living too far away or whose interest has waned), or they joined for the Order in the hopes that it might help their public or private avocations. Lodge Secretaries are familiar with the Brother’s name, but cannot place a face to it.

AMATEUR MASONS

This Mason may occasionally make an appearance in the Lodge, send in a donation for a worthy Masonic cause, or read a book or article pertaining to the fraternity. They truly like being a Mason but fail to make a major commitment to it, such as becoming an officer bearer or serving on a committee.

Most do not progress beyond the Blue degrees decrying the appendant orders as not true Masonry and they are the first to complain when the test fees are increased or if the Lodge doesn’t look quite right. Instead of becoming more active and finding out the cause of any problems in the Lodge, they find it easier to complain from the sidelines thereby disrupting harmony.

PROFESSIONAL MASONS

In every Lodge there is a handful of Brothers you can count on for leadership and to lend a hand when the chips are down. They are intimate with the mechanics of the fraternity and do not hesitate to step forward when needed, they help mentor younger and less experienced Brothers so they may grow and take their place in the Lodge hierarchy.

The Professional Mason is not a zealous control freak with a huge ego, but rather is unselfish and appreciates the power of teamwork and the tenets of Freemasonry. He rightfully understands that Freemasonry is more about  the overall Brotherhood as opposed to the glory of a single individual.

In order to be a PROFESSIONAL MASON he must posses these Six Masonic Virtues:-

Balance, Temperance, Fortitude, Prudence, Truth and Faith

To discuss the virtue of Balance we need only look to the mosaic pavement of a lodge, which is discussed in a lecture during the Entered Apprentice degree, where it is stated that it is a representation of the ground floor of King Solomon’s Temple and is emblematic of human life, chequered with good and evil.

Mackey’s Encyclopaedia of Freemasonry describes it as “The mosaic pavement is an old symbol of the Order. It is classed among the ornaments of the lodge along with the indented tessel and the blazing star. Its party-coloured stones of black and white have been readily and appropriately interpreted as symbols of the evil and good of human life.”

So the newly entered apprentice armed with this information, can see that the concept of duality has played a part in Masonic symbolism since the very beginning of the order. While this duality is not often discussed in blue lodge ritual, it is covered in the appendant order,  the Ancient and Accepted Scottish Rite. The AASR mentions this concept numerous times in its degrees and it  makes the ideas of dualism, or opposition, in the universe an important part of its degrees using elements and ideas from the Kabbala to discuss this concept in detail.

The lecture pertaining to the 15th Degree, Knight of the East and West, discusses the idea of duality or good and evil as a conflict. Albert Pike, the famous 19th Century American Freemason wrote “God is great, and good, and wise. Evil and pain and sorrow are temporary, and for wise and beneficent purposes, Ultimately, Good will prevail, and Evil be overthrown.”

But while this idea of duality and the conflict between good and evil are cause for contemplation, it can be confusing to understand how they apply to our actions as Freemasons.

When thinking about the idea of duality and the concept of good and evil, black and white, sacred and profane, an image that immediately comes to mind is that of the Yin-Yang. While this symbol has become a pop culture icon in recent times, its symbolism is deep and its meaning applicable to this subject. While it has numerous interpretations, the yin-yang demonstrates the concept of duality and balance.

Balance is an important term because of the position of the mosaic pavement : the floor, where the foundation of the erect human body may be found. When a Entered Apprentice the Mason is taught to avoid irregularity and intemperance and to divide his time equally by the use of the twenty-four inch gauge. These lessons refer to the importance of balance in a Mason’s life. Therefore, the symbolism of the mosaic pavement could be interpreted to mean that balance provides the foundation for our Masonic growth.

Maintaining balance allows us to adhere to many Masonic teachings. By maintaining balance, we may be able to stand upright in our several stations before God and man. The Entered Apprentice is charged to keep balance in his life so that he may ensure public and private esteem. It is also very interesting that the concept of justice is represented by a scale which is balanced and that justice is described as being the foundation of civil society in the first degree of Masonry.

To discuss our next four virtues, Temperance, Fortitude, Prudence and Truth – we need to find an answer to the following question

Which is the greatest  The strength of wine, the power of Kings, or the influence of women?

Those of us that have been received as a Knight of the Red Cross of Babylon will recognize this question. In the degree, King Darius asks this question and a discussion ensues between Zerubbabel and the other guards on the correct answer. This answer to this question brings some major concepts to light for all Freemasons.

“And when they had eaten and drunken, and being satisfied were gone home, then Darius the king went into his bedchamber, and slept, and soon after awaked. Then three young men, that were of the guard that kept the king’s body, spake one to another; Let every one of us speak a sentence: he that shall overcome, and whose sentence shall seem wiser than the others, unto him shall the king Darius give great gifts, and great things in token of victory! The first wrote, Wine is the strongest. The second wrote, The king is strongest. The third wrote, Women are strongest: but above all things Truth beareth away the victory.” (1 Esdras 3:3-12)

Throughout the rest of the third and fourth chapters, the discussion relating to these questions take place. Not surprisingly, the man which states that “Truth beareth away the victory” is considered the victor.

For the Freemason, these four influences may be applied to the four cardinal virtues which are Temperance, Fortitude, Prudence, and Justice.

The strength of wine leads to disregarding the concept of temperance. This virtue instructs the Mason to “avoid excess, or contracting any licentious or vicious habit.”   However, the strength of wine encourages indulging in excess and creates vicious several vicious habits. The guard who claimed that wine is the strongest defends his thesis by saying:

“It maketh the mind of the king and of the fatherless child to be all one – It turneth also every thought into jollity and mirth, so that a man remembereth neither sorrow nor debt: And it maketh every heart rich, so that a man remembereth neither king nor governor; and it maketh to speak all things by talents: And when they are in their cups, they forget their love both to friends and brethren, and a little after draw out swords” (1 Esdras 3:19-22)

The power of kings requires that the virtue of fortitude be considered. The virtue of fortitude is described in Masonic ritual as “that noble and steady purpose of the mind whereby we are enabled to undergo any pain, peril or danger, when prudentially deemed expedient.”

The Guard who claimed that the king is the strongest, postulates about the king:

“And yet he is but one man: if he command to kill, they kill; if he command to spare, they spare; If he command to smite, they smite; if he command to make desolate, they make desolate; if he command to build, they build; If he command to cut down, they cut down; if he command to plant, they plant.” (1 Esdras 4:7-9)

These sentences can describe only one thing: absolute tyranny. Fortitude is that virtue which admonishes the Freemason to resist the efforts of tyranny to influence him to forsake his own morals. The strength of kings does not refer only the power of monarchs, but the power of any person who may use their influence for unscrupulous purposes.

The influence of women mandates that the virtue of prudence be observed. Masonic tradition states that this virtue “teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge, and prudentially determine, on all things relative to our present as well as to our future happiness.”  Does not the lust for women cause the Mason to momentarily consider forgetting the dictates of reason or sacrifice a happy future for a moment of pleasure?

The man who makes this assertion says: “Yea, many there be that have run out of their wits for women, and become servants for their sakes. Many also have perished, have erred, and sinned, for women (1 Esdras 4:26-27).”

Certainly, the lure of peculiar form and beauty will influence a man to disregard the virtue of prudence.

However, the third guard who asserts that the influence of women defeats the strength of wine or kings also states that truth is the victor over all of these influences. This is consistent with the Masonic view of justice, which the ritual states “is the very cement and support of civil society.” For justice to be served, the truth must be ascertained. The man who introduces this argument to the conversation says that:

“As for the truth, it endureth, and is always strong; it liveth and conquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just, and refraineth from all unjust and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, kingdom, power, and majesty, of all ages. Blessed be the God of truth.” (1 Esdras 4:38-40)

Truth leads to justice and to overcoming the vices presented by the strength of wine, the power of kings, and the influence of women. Only through truth can the problems created by the influences be identified and corrected. It provides the support of civil society and is even symbolically represented by the feet, the foundation of the body. Therefore, truth is certainly the victor.

To discuss the virtue of Faith let us examine the following passage, which will more than likely spark the interest of those who have been consecrated as Knights of the Temple

The LORD said to me, “Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz.  and I will call in Uriah the priest and Zechariah son of Jeberekiah as reliable witnesses for me. Then I went to the prophetess, and she conceived and gave birth to a son. And the LORD said to me, Name him Maher-Shalal-Hash-Baz. Before the boy knows how to say ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria.” Isaiah 8:1

The name Maher-Shalal-Hash-Baz is defined in the New International Version of the Bible as

“quick to the plunder, swift to the spoil.”

Considering the last part of the piece of scripture quoted above, this definition does not seem odd. But when considering its place in the Order of the Temple, this meaning does not seem to make much sense.

However, this passage from scripture is actually referring to information found in the seventh chapter  of the book of Isaiah. In this chapter, King Rezin of Aram and Pekah, son of Ramaliah King of Israel, have decided to fight Jerusalem and overtake the city. Ahaz, the king of Judah, is troubled by these events, but God sends Isaiah to tell Ahaz:

“It will not take place, it will not happen, for the head of Aram is Damascus, and the head of Damascus is only Rezin. Within sixty-five years Ephraim will be too shattered to be a people. The head of Ephraim is Samaria, and the head of Samaria is only Remaliah’s son. If you do not stand firm in your faith, you will not stand at all.” Isaiah 7:7-9

These pieces of scripture are relevant to the period during the Order of the Temple when the candidate is symbolically serving his three years as a pilgrim warrior. A pilgrim is a person that is on a spiritual quest, a religious journey. He is a traveler who has humbled himself and whose piety has urged him to seek a holy destination. As a warrior, he is engaged in a cause or conflict. Therefore, the ninth verse of the seventh chapter of Isaiah couldn’t be more applicable: “If you do not stand firm in your faith, you will not stand at all.”

But what is faith? Is it that blind belief of something that can not be proven? The eleventh chapter of Hebrews says “Now faith is being sure of what we hope for and certain of what we do not see.”

However, this makes the word faith, as found in Isaiah, seem rather worthless. Considering this definition, without an irrational belief in something with no empirical evidence, you will not stand at all. But what if faith is something more?

The Knight of the Temple should exhibit wisdom, strength, and beauty in all that he does. If you have no faith in God, you have no wisdom; if you have no faith in yourself, you have no strength; if others have no faith in you, you have no beauty. Therefore, if you have no wisdom, strength, or beauty, you will not stand at all.

Perhaps the name Maher-Shalal-Hash-Baz really means that without this wisdom, strength, and beauty your life will be easily plundered and spoiled.

Once the PROFESSIONAL MASON has demonstrated these six virtues I finally contend that these are the seven mistakes he must avoid making:-

1. Ritual Without Meaning

Far Too many ANONYMOUS or AMATEUR MASONS are more concerned about performing the ritual perfectly without a true understanding of what it means!

Ritual for the sake of tradition is worthless. Ritual for the sake of enlightenment is valuable.

An understanding of the ritual’s meaning is far more important than and ability to just memorizing it.

2. Fellowship without Frivolity

Whenever Masons decide to hold a function for fellowship, a discussion typically ensues about how to make the function have the smallest impact on the lodge’s finances and the wallets of the members. This results in paper plates, meager meals, boring and less well attended events. To spend money wisely in order to make fellowship a grand time is wise for the lodge that wants to be successful.

Also we do not have to be slaves to form, endlessly repeating the same toasts and replies – we should reward individuality and creativity in order to keep our meetings alive and fun!

3. Quantity without Quality

A lodge with seven PROFESSIONAL MASONS that believe in the Masonic ideals and actively strive to improve  themselves and their lodge is far better off than a lodge with one hundred ANONYMOUS or AMATEUR members.

4. Education without Philosophy

Many Masons tend to think of Masonic education as being a lesson on the local lodge’s history, a famous Mason, the history of the world wide fraternity, or how to do the ritual properly. But if no philosophy is covered in Masonic education, then little self improvement will be accomplished.

Discussing Masonic lessons in terms of philosophy, ideas, and a man’s conduct is what truly transforms men into Masons. It is important to discuss topics that are foreign to a lodge’s membership and it is sometimes even necessary to challenge our preconceived ideologies through Masonic education.

Not every valuable lesson can be taught in the craft lodges and many others are spread throughout the Appendant Orders – The purpose of the Craft lodges is to inspire Men to seek the Royal Arch and to take up the sword of the Templars!

5. Charity without Connection

Big charities often require that fund raisers be conducted and large checks written to the people that actually perform the charity. This type of charity offers no self improvement because it has no real connection to us or our life.

If we extend our hands to our needed Brethren and devote our own skills and time to their problems, then we are engaging in true, meaningful charity.

6. Frugality without Discretion

Frugality is not a tenet of Freemasonry, a cardinal virtue, or a Landmark. It is acceptable for the lodge to spend its funds on worthwhile activities that will enhance the Masonic experience of its Brethren.

Not everything should be done in the cheapest way, a habit to which we have become accustomed.

7. Leadership without Competence

A man does not deserve to be master of the lodge, chapter or preceptory solely because he has spent a certain amount of years attending meetings or because he is next in line. We elect our leaders without any regard for the skills that they possess in order to function in that capacity.

In the Craft Lodge,  80% of the work is performed by the PROFESSIONAL MASONS, and the remaining 20% is squeezed out of the AMATEUR and ANONYMOUS Masons.

Many Lodges suffer when they lose too many PROFESSIONAL MASONS and another danger is when an AMATEUR MASON rises and is elected to the East. This type of person is more interested in obtaining a Past Master’s apron, than doing anything of substance.   We must take care to ensure that only competent and qualified men are elected to preside over us.

Throughout this Blog I have referred to Craft Lodges as Blue Lodges, here is the colour scheme for all Freemasonry

BLUE the colour of the Symbolic Masons who were Initiated, Passed and Raised to construct the Temple of the Lord,

RED the colour of the Capitular Perfecters of the Temple who were Advanced, Acknowledged and Exalted with true knowledge,

GREEN the colour of the Cryptic Royal & Select Guardians who were Honoured. Chosen and Greeted to preserve the true knowledge for all the ages,

PURPLE is the colour of the Rosicrucians who Illuminate the hidden mysteries of science, nature and art,

BLACK the colour of the Chivalric Knights who were Received, Created and Consecrated to defend the Temple,

WHITE the colour of the Holy Royal Arch Knight Templar Priests who tend the lord in the Temple.

A ANONYMOUS MASON will almost always be BLUE, a AMATEUR MASON will rarely advance above RED or GREEN but a PROFESSIONAL MASON will be ultimately driven through all the colours of Freemasonry, aiming one day to join the White Lodges.

So, the question arises, “What kind of Mason are you?”

I guess it ultimately comes down to why you joined the fraternity. If you are truly seeking further light, then you are on the right path and if care is taken to avoid the seven mistakes you will make a great and valuable Freemason.  If not, you will probably be nothing more than an AMATEUR or worse an ANONYMOUS Mason, and we have too many of them in the craft already.

In my blog today I want to write about what I consider to be the Seven Greatest Mistakes made by both Mankind and Freemasonry.

First the Seven Greatest Mistakes of Mankind

 1. Wealth without Work

We don’t not value something which comes to easy, such as a child that receives a toy as a gift will quickly lose interest in it and toss it to the side. But the child that does chores to earn his allowance in order to buy the toy that he wants will cherish it for an extend period of time.

 2. Pleasure Without Conscience

There is nothing wrong with enjoying life. While every person has a right to pursue what will

make him happy, a lack of conscience in his dealings will only lead to suffering.

 Pleasure without conscience leads to alcoholism, adultery, gambling addiction, and other personal injuries.

 3. Knowledge Without Character

 A wise man may be able to benefit society, but if he lacks a character worthy of emulation he will never have an audience.

If a man has knowledge, but is conceited because of it or uses it immorally or for his own gain then he is worthless and his knowledge will be lost.

4. Commerce Without Morality

The man that cheats and defrauds his customers may initially make some money, but he will lose everything when the truth about his actions is revealed.

5. Science Without Humanity

Scientific discovery used for the destruction of humanity rather than for its benefit, is a waste of man’s reasoning skills. Technology such as nuclear power offers incredible benefits for those who use it properly, but has caused great anxiety because it was first used for violent purposes.

6. Worship Without Sacrifice

 It is good to worship, but if worship is unaccompanied by sacrifice no self-improvement is made.

 This does not mean that lambs must be slain and burned as an offering, but that divesting ourselves of some of the unnecessary aspects of life—which is a sacrifice—produces the fruit of worship.

7. Politics Without Principle

A firm understanding of politics will allow a man in office to accomplish anything he pleases.

However, if it is used without principle it only serves to corrupt the government and enslave the masses.

In a similar vein to the above I would know like to discuss the Seven Greatest Mistakes of Freemasonry. 

1. Ritual Without Meaning

Too many times, we are more concerned about performing the ritual perfectly without understanding what it means. Ritual for the sake of tradition is worthless. Ritual for the sake of enlightenment is valuable.

An understanding of the ritual’s meaning is far more important than just memorizing it. 

2. Fellowship without Frivolity

Whenever Masons decide to hold a function for fellowship, a discussion typically ensues about how to make the function have the smallest impact on the lodge’s finances and the wallets of the members. This results in paper plates, meager meals, boring and less well attended events. To spend money wisely in order to make fellowship a grand time is wise for the lodge that wants to be successful.

Also we do not have to be slaves to form, endlessly repeating the same toasts and replies – we should reward individuality and creativity in order to keep our meetings alive and fun! 

3. Quantity without Quality

A lodge with seven great men that believe in the Masonic ideals and actively strive to improve  themselves—and therefore the lodge—is far better off than a lodge with one hundred men that show up to lodge  just to be seen.

4. Education without Philosophy

Many times, we think of Masonic education as being a lesson on the local lodge’s history, a famous Mason, the history of the world wide fraternity, or how to do the ritual properly. But if no philosophy is covered in Masonic education, then little self improvement is accomplished.

Discussing Masonic lessons in terms of philosophy, ideas, and a man’s conduct is what truly transforms men into Masons. It is important to discuss topics that are foreign to a lodge’s membership and it is sometimes even necessary to challenge our preconceived ideologies through Masonic education. 

5. Charity without Connection

Big charities often require that fund raisers be conducted and large checks written to the people that actually perform the charity. This type of charity offers no self improvement because it has no real connection to us or our life. 

If we extend our hands to our needed Brethren and devote our own skills and time to their problems, then we are engaging in true, meaningful charity.

6. Frugality without Discretion

Frugality is not a tenet of Freemasonry, a cardinal virtue, or a Landmark. It is acceptable for the lodge to spend its funds on worthwhile activities that will enhance the Masonic experience of its Brethren.

Not everything should be done in the cheapest way, a habit to which we have become accustomed. 

7. Leadership without Competence

A man does not deserve to be master of the lodge, chapter or preceptory solely because he has spent a certain amount of years attending meetings or because he is next in line. We elect our leaders without any regard for the skills that they possess in order to function in that capacity.

We should only elect competent and qualified men to preside over us.

—

I propose that by living our life’s according to these 14 principles we would be well on the way to perfected ourselves as Human beings and as Freemason’s.

On joining Freemasonry the candidate is full of anticipation and eager to acquaint himself well in this new realm of allegory. He is variously admonished to make improvements in his knowledge and he has an expectation that his curiosity will be satisfied by answers given by the more expert Brethren. But, many times I have heard disappointed members remark that there seems to be nothing else to do but initiation, passing and raising.

To many the acquisition of skill and proficiency in working the Rituals is a sufficient and satisfying answer and without this necessary part of our training most of the beauty and significance of the Ritual would be lost. However, there comes a time when the thinking man likes to get a satisfying answer to questions raised in his mind by the Ritual, where significant phrases seem to have only partial explanations. This lack in turn gives way to deeper problems, many of a philosophical, or a historical nature and rather than emulate, it is often more satisfying to seek, but one comes up against a paucity of information and may become disheartened in the search.

Masonic Ritual has an esoteric significance which is often not stressed, but which provides a very satisfying quest for those prepared to trace the path backwards. Careful study of the Ritual reveals that it is a fabric woven of materials taken from many places and times.

Candidates are exhorted to be patient but even Job, during his repeated trials and approbations, called out “where shall Wisdom be found and where is the place of understanding?” Many will be surprised to learn that his question was answered by “Under an apple tree, by pure meditation, on a Friday evening, in the season of apples when the moon is full,” but this information would not be spoken to him, but transmitted by signs and tokens given to him during the greeting and whilst his Comforters sat by him.

Freemasons too have signs and tokens which transmit information and they are constantly reminded that ‘Silence is golden’ and the words are only lettered. If both conditions are to be met then there is a problem. How are worthy brethren to be instructed? It cannot be written, nor delineated, etc, so in this blog I have set out to try to find out.

What follows is the result of many false starts and is not given as true, in the sense that every item can be supported by irrefutable evidence, but it is a good story and may prove interesting as a source of discussion.

I believe that the Ritual is soundly based on historical facts rather than myth and that a lot of it was universally known throughout Europe, during the Operative days when speculative monks were given refuge and asylum from their persecutors within the Lodge of the Free Masons, and in return, they transmitted esoteric knowledge, as well as practical knowledge, of Math’s and Geometry, to the Operative Brethren.

The ritual performance of an act ensures that strict obedience be paid to those items, actions and words, proven most efficacious in securing a desired effect. Analysis seeks to eliminate all items of ritual which cannot be repeatedly proven to be effective and this gives rise to the split between Religion and Science.

Similarly, Grammar has laid down strict rules and criteria for establishing the truth of written and spoken words, or phrases, thereby ensuring that the orderly sequence of words, made up in an orderly sequence of letters forming those words, will accurately transmit the thoughts of the writer to the reader of the text.

Thus writing follows an established ritual known only to those knowledgeable of the rules, written secrets are revealed to all who can read. But in the days when reading and writing was limited to a few, these few were very powerful.

True ritual adds an esoteric extension to mundane acts and becomes revealing only to those in possession of the esoteric significance of the act. Certain well known phrases are called “self involving expressions” and can be typified by “I name this ship,” etc, at which a bottle of wine is smashed against the bows and the ship is launched into the water.

After this act the ship can be registered, insured, paid for, etc, BUT behind it all is the age old esoteric ritual. The “I” who names the ship is usually an important person. The Name is significant, not just any old name. And the breaking of the bottle spills the wine onto the ship. A chosen person has poured out a libation to Poseidon, in the hope that a gift of the fruit of the earth will make this constructed thing, acceptable in the Kingdom of the sea. An acceptance of human frailty in the face of the power of the Sea Gods, who had to be propitiated, for this intrusion into their realm.

When knowledge gives power to the recipient, the greatest care must be exercised and the earliest societies of men, such as the Pythagoreans, separated themselves from the crowd, just as later Christian Monks did in Europe.

The Celtic and Nordic Bards were given high regard by the Kings and Chieftains and were accorded the seat at the Kings right hand. Thus, the Bard was to the King what the Prophet was to Israel and Hiram Abiff to Solomon and the King of Tyre; men of great knowledge and wisdom, skilled in the accumulated science, history, traditions and rituals of the tribe, possessing secrets of men and nature.

These Bards were sacrosanct and often acted as messengers, or heralds, between tribes. They were also teachers and Law givers, as well as Tribal Priests. History tells us that they “spoke in riddles”.

The Bible records that in the Temple at Jerusalem, the High Priest, spoke the Name of the Most High, but once per year, at the Feast of Atonement. Masonic Ritual tells us that he spoke the Name, only in a whisper, within the confines of the Sanctum Sanctorum. If, as we are told, he was alone, then the question arises, as to how he was given the Name in the first place and how he transmitted it to his successor in office?

Why the Name was a secret could be elaborated on to a lengthy blog entirely of its own, but reference to Ecclesiastes tells us that “there is a time for everything, a time to sow and a time to reap, a time to be born and a time to die..” and it is a fact, that man’s life is governed by time and season. His very existence depends on getting enough food and the ability to win it.

The fisherman who fails to take account of the tide is unlikely to get a good catch and the agriculturist is even more time dependent. All religions celebrate festivals to make auspicious these significant dates and the Priest is the man with the knowledge of the ritual and when to perform it. Therefore, the Priest had to be skilled in Calendrical Lore, with a complete knowledge of the movements of the sun, moon and the planets, which was vital in his predictive capacity.

The continued tribal prosperity was associated with a Deity, particular to the tribe who believed themselves to be his children. It was important to the tribe that they alone were the beneficiaries of this bounty and when called by his secret name the tribal god must appear. Masonic Ritual has overtones of the same belief in the Ritual, “for where the Name of God is invoked….”

Many Biblical wars can be attributed to attempts to capture the God of a more prosperous tribe. The God was captured when his Name was known and spoken profanely. The Romans exploited this belief by establishing Temples, in Rome, to all the Gods of the captive peoples.

The Jews were no exception to this rule and absolute secrecy had to be maintained and it is likely that the Sacred Name would have Calendrical significance.

Masonic Ritual is based on accounts of the building of a house to enclose the Sanctum Sanctorum. Three significant people were involved, two kings and a master Craftsman, who came from the tribe of DAN. This latter is very significant in the later text.

King Solomon is credited with the ability to talk with animals, birds and trees and we can assume from this, that his job in the Triad, was to preserve the Totemic significance of the Temple Ritual. We find that the Bards, in their riddles, spoke of birds and trees and animals, in a manner similar to Solomon. The Bible tells us of the birds and beasts acceptable as sacrifices and names the woods allowed in the construction of the temple.

The whispered word can be heard by any person determined to do so and current usage appears to clash, with the injunction for strict secrecy. To argue that a whispered word cannot be heard, is to denigrate the knowledge of acoustics known and exploited by ancient brethren. A trip to the Hypogeum (Malta,) or the Delphic Tripod, will quickly dispel any doubts on that score. As the Temple was an oracular chamber, we must assume that another way of lettering the words was used to maintain the secrecy desired.

I suggest that the Masonic Grip is a survival of the means used, but in a manner different from that now in use. Before this aspect can be developed, I must talk about ‘numbers.’

Three rule a Lodge, Five make a Lodge and Seven, or more make it perfect. Masonic Ritual gives an explanation which is adequate, unless born with a curious nature. There are many explanations for Three, but why five, or seven or more?

We find that 5 x 3, is given as the number of Fellowcraft in a later degree and also the number of conspirators, until 3 x 4 withdrew. Following the admonition to study Nature and Science, we have five fingers on each hand and five toes on each foot, five petals on the flowers of the wild rose, hawthorn and apple blossom and fifteen knuckles on each hand, if we count the lower thumb joint. 3 x 4 x 3 x 5 gives us half a circle, in degrees, or Sun stations, in the old calendar and a pentagon is the only cursive figure which looks like a man, or a star.

There are five vowels and 3 x 7 consonants in our written language. All these numbers have significance in the Jewish Kabbalah, or in Pythagorism. It is also known that the Greeks used five dice of four numbers, in Divination and similar sets have been found in Ireland.

Those who are interested in dates can easily obtain them from the Internet, but to save boring others, I will just say that, about the time of the destruction of King Solomon’s Temple, the Celts were arriving in Britain and prior to that time, there had been a good trade with Egypt and the Middle East.

A Welsh Bard, in one of his poems, describes how a Bronze Age Priesthood, was expelled by agriculturists who owed allegiance to the tribal God Bel, Beli, or Belius, the God of the Danaans. This was the result of the joining of two likeminded tribes, one of whom were latecomers having arrived from the middle east, by way of Libya, Spain and the route around the coast. They instituted a religion, with the Dog, Roebuck and the Lapwing, as their guardians or totems.

These are the same as would be sacred to Hiram Abiff and the King of Tyre and we are told, the Lapwing knew all Solomon’s secrets and wisdom.

Julius Caesar wrote that the Britons had a transcendent God, equal to Dis, in the Roman Pantheon, who took control over the Gods, Minerva, Apollo, Mars, Jupiter and Mercury. He also noted that the Gauls went to Britain for their religious instruction and that the priests were so powerful that they could stop wars between tribes. Thus, the British God was, in many respects, similar to the God of the Jews.

Graves, traces the People of the Sea, through the place names they left and concludes that these people were the civilizers of the Semites and the Indo-European tribes, as well as the Asiatic fringe, so that religious traditions and myths, become the basis of the traditions of the Israelitish Confederacy and were welded together in the Pentateuch. Thus the Hebrews, Greeks and Celts have similar myths, as a result of the influence of the Danaans.

Pythagorous of Samoas (the student of Abaris the Hyperborean), was in Croton, in Sicily, in 510 B.C. and the Druic and Orphic Rites contain much that is common to Pythagorianism, so the mystical use of numbers can be accounted for and it is highly likely, that this was basically Calendar making, of a highly refined order.

We still have to account for how this knowledge was kept secret and unspoken and yet transmitted to those who were deemed worthy of instruction. The Bards of Ireland and Wales seem to have supplied the answers

Much of the poetical works of the Celtic Bards continued to be set in the Dactylic meter and written in OGHAM, even after the script of Latin and Greek had been adopted into regular use. This may be dismissed as an anachronism, such as the use of Old English in modern poetry, if it were not for the fact that much of the poetry seems to be nonsense, or describe such ridiculous things, as the wars of the trees and the bottles of flowers, or peculiar beasts.

Many riddles are set and strange things attributed to animals. Scholars such as Frazer, Graves and Mary Castlereagh, have studied these and find that the trees, birds and beasts are totemistic descriptions, sacred to various Deities, days of the week, festivals etc.

Ogham, the language of the Celtic poet, is a system of writing by means of nicks, cut into the edge of a stick, and differs from Runic, or Pictish, by being only straight lines.

Stick Ogham has fifteen letters and five vowels – our old friends again.

The letters are B, L, F, S, N, H, D, T, C, Q, M, G, Ng, Z, and R.

The vowels are A, O, U, E, I.

The whole being known as Beth Louis, after the first letters. The last vowel is Iochan.

Thus we recall that we have fifteen knuckles and five finger tips, which provide a full set of ‘working tools’ for the silent communication of any word, by lettering, or halving it with another, in the secret. Therefore, our fifteen Fellowcraft, two Deacons, Wardens and a Master, form a complete alphabet. I often wondered why the Deacons had to ‘bear’ all messages, but if they had to be given by touch, the phrase begins to make sense.

If we accept that messages were transmitted in this manner, we can see that the Bard was in the same situation as a Signals Officer, ready to detect and interpret touches on the hand, or nose, by one of his Fellows. Thus his position at the Kings right hand would be one of convenience as well as honour.

Bardic texts indicate that there were some 150 variations of the Ogham alphabet and that part we see on the Manx crosses, is known as Stick Ogham, but the alphabet most likely to have been used for touch transmission, is that known as Beth Luis Ogham, in which the finger tips and knuckles were used to represent letters .

Under the old Calendar of 364 days, plus 1, (a year and a day) made up of 13 months, of 28 days which was the Agricultural Year, the Seasons were under the control of the vowels and were five in number-

A-Winter Solstice (sun stand)

0-Spring Equinox

U-Summer Solstice

E-Autumn Equinox

I-Winter Solstice,

Each season with its own totemic bird and tree. There is a similarity to Masonic ritual, to much that was known to the Bard and when Freemasons state that they will always ‘hele, conceal and never reveal…,’ they are repeating part of the initiation oath taken by the Celtic Bard, when he started on the first, of his three, seven year periods of training, to become a Bard of the lowest order.

I hope this blog will help to indicate that a study of Ritual, will lead to a search for more satisfying answers, which are to be found in the old pathways of our culture, where truth is veiled in allegory and illustrated by symbols.

“Why travel from the East to the West? “ “To seek that which was lost.”

“How came them to be lost?” Therein lies the subject of another lecture!

Parts of this blog were posted by Brother Jimmy McCallum on Masonic Network.  Brother Jimmy did not know the original author of this work. If you are the author, or know who is perhaps you would let me know, so I can give credit, where due, or remove it from display.

Written by Fr Paul (A Christian Freemason)

http://www.holyangelsportsmouth.ik.com/p_Freemasonry-_the_truth.ikml

Re-posted with Permission

In order of the Celebration of Scotlands most famous Freemason, I thought it would be nice to republish this address given by Brother Reverend Doctor Fort Newton, Past Grand Chaplain, Iowa, USA.  He gave this address in proposing the toast “To the Immoral Memory of Brother Robert Burns” at the Burns Meetings of the Scots Lodge, No. 2319 EC on 24^th January 1918.

We are met this evening, as I understand it, just to love Robert Burns and one another.  Somehow I feel that Burns would rejoice to be here, for he love more than all else that festival that was half a frolic and the feast where joy and goodwill were guests.

The social magnetism of his spirit found its way into his songs, and we feel it to this day, and he was nowhere more happy, nowhere more welcome than in the fellowship of his Masonic Brethren.

Higher tribute there is none for any man to say, justly, that the world is gentler and more joyous for his having live – and this was true of Burns, whose very name is an emblem of pity, joy and the genius of fraternity.  And it is therefore that we love Robert Burns, as much for his weakness as for his strength, and all the more for that he was such an unveneered human being.

If he was a sinner, he was in that akin to ourselves, as God wots, a little good and a little bad, a little weak and a little strong, foolish when he thought he was wise and wise, often, when he feared he was foolish.

It is given but to few men thus to live in the hearts of their fellows; and today, from Ayr to Sydney, from Chicago to Bombay, the memory of Burns is a sweet perfume.  Yet, more that a fragrances, it is a living force uniting men of many lands, by a kind of Freemasonry, into a league of liberty, justice and pity.

If ever of any one, it can be said of Robert Burns, that his soul goes marching on, striding over continents and years, trampling tyrannies down.  He was the harbinger of the nineteenth century, the poet of the rights and reign of the common people, whom, it has been said, God must love because He made so many of them.

That which lives in Robert Burns, and will live while human nature is the same, is his love of justice, of honesty, his touch of pathos, of melting sympathy, his demands for liberty, his faith in man, in nature and in God – all uttered with simple speech and the golden voice of song.  His poems were little jets of love and liberty and pity finding their way out through the fissures in the granite-like theology of his day.  They came fresh from the heart of a man whom the death of a little bird set dreaming of the meaning of a world wherein life in woven of beauty, mystery and sorrow.

Such was the spirit of Robert Burns – a man passionate and piteous, compact of light and flame and beauty, capable of withering scorn of wrong, quickly shifting from the ludicrous to the horrible, poised between laughter and tears – and if by some art we could send it into all the dark places of the world, pity and joy would return to the common ways of man.

Long live the Spirit of Robert Burns, may it grow and glow to the confounding of all unkindness, all injustice, all bitterness.

He haunts his native land

As an immortal youth;                 

his hand Guides every plough                   

His presence haunts this room tonight                         

A for of mingled mist and light                 

From that far coast

His feet may be in the furrow, but the nobility of manhood is in his heart, on his lips the voice of eternal melody, and in his face the light of the morning star.

Robert Burns

Captain George Smith was a Freemason of some distinction during the latter part of the 18th century. Although born in England, he entered the military service of Prussia (being connected with noble families of the kingdom). During his residency in the kingdom he was initiated in one of the German Lodges.

On his return to England he was appointed Inspector of the Royal Military Academy at Woolwich, and published The Universal Military Dictionary in 1779ce, and Bibliotheca Miliaris in 1783ce.

Brother Smith devoted much attention to Masonic studies, and was noted to be a good workman in the Royal Military Lodge at Woolwich, of which he spent four years as Master. During his Mastership the Lodge had been opened in the King’s Bench prison, and some persons who were confined there were initiated. For this the Master and Brethren were censured, and the Grand Lodge declared that “it is inconsistent with the principles of Masonry for any Freemason’s Lodge to be held, for the purpose of making, passing, or raising Masons, in any prison or place of confinement”.

Brother Smith was appointed by the Duke of Manchester to be the Provincial Grand Master of Kent in 1778ce, and on that occasion he delivered his Inaugural Charge before the Lodge of Friendship at Dover. He also drew up a Code of Laws for the government of the Province, which was published in 1781ce.

In 1780ce he was appointed Junior Grand Warden of the Grand Lodge; but objections having been made by Heseltine, the Grand Secretary, between whom and himself there was no very kind feeling, on the ground that no one could hold two offices in the Grand Lodge, Smith resigned at the next Quarterly Communication. As at the time of this appointment there was really no law forbidding the holding of two offices, its impropriety was so manifest, that the Grand Lodge adopted a regulation that “it is incompatible with the laws of this society for any Brother to hold more than one office in the Grand Lodge at the same time.”

Captain Smith, in 1783, published a work entitled The Use and Abuse of Freemasonry: a work of the greatest utility to the Brethren of the Society, to Mankind in general, and to the Ladies in particular. The interest to the ladies consists in some twenty pages, in which he gives the “Ancient and Modern reasons why the ladies have never been accepted into the Society of Freemasons,” a section the omission of which would scarcely have diminished the value of the work or the reputation of the author.

The work of Brother Smith would not at the present day, in the advanced progress of Masonic knowledge, enhance the reputation of its writer. But at the time when it appeared, there was a great dearth of Masonic literature — Anderson, Calcott, Hutchinson, and Preston being the only authors of any repute that had as yet written on the subject of Freemasonry. There was much historical information contained within its pages, and some few suggestive thoughts on the symbolism and philosophy of the Order. To the Craft of that day the book was therefore necessary and useful. Nothing, indeed, proves the necessity of such a work more than the fact that the Grand Lodge refused its sanction to the publication on the general ground of opposition to Masonic literature.

Northouck, in commenting on the refusal of a sanction, says:

No particular objection being stated against the abovementioned work, the natural conclusion is, that a sanction was refused on the general principle that, considering the flourishing state of our Lodges, where regular instruction and suitable exercises are ever ready for all Brethren who zealously aspire to improve in masonical knowledge new publications are unnecessary on a subject which books cannot teach. Indeed, the temptations to authorship have effected a strange revolution of sentiments since the year 1720, when even ancient manuscripts were destroyed, to prevent their appearance in a printed Book of Constitutions! for the principal materials in this very work, then so much dreaded, have since been retailed in a variety of forms, to give consequence to fanciful productions that might have been safely withheld, without sensible injury, either to the Fraternity or to the literary reputation of the writers.

To dispel such darkness almost any sort of book should have been acceptable. The work was published without the sanction, and the Craft being wiser than their representatives in the Grand Lodge, the edition was speedily exhausted. In 1785ce Captain Smith was expelled from the Society for “uttering an instrument purporting to be a certificate of the Grand Lodge recommending two distressed Brethren.”

Brother Doctor George Oliver describes Captain Smith as a man “plain in speech and manners, but honourable and upright in his dealings, and an active and zealous Mason.” It is probable that he died about the end of the 18th or the beginning of the 19th century.

Most of the information in this blog comes from the article GEORGE SMITH - From Albert Mackey’s Encyclopaedia of Freemasonry

Modern Freemasonry begins, with us joining the team of Masons who are engaged on the building of a fabulous temple, errected to the Lord as envisaged by Solomon, King of Israel, with the assistance of Hiram, King of Tyre.

Hiram, King of Tyre provides not only many of the essential materials but also some of the labourors and in particular a Master-Craftsman who is skilled in forging brass, but also in the planning, designing and overseeing of the whole work.  The Craftsman name is Hiram Abif.

Under King Solomon’s direction, new Masons are recruited to this team in order to learn the skills and the tools that will enable him to perform the required tasks.

The young Apprentice soon realises that he is very much part of a team and that he has obligations of care and co-operation towards the other members of his lodge, as well as to the universal society of which he has become a member. He is charged on his honour to maintain the principles of which he will now increasingly become aware, and entrusted with his first ’secrets’.

After a suitable interval which represents his apprenticeship, he is considered for fuller admission into the society of Fellows of the Craft.

He has to prove himself competent in the work that has already been entrusted to him but he has also to show that he is not just a manual worker but has a mind that can grasp complex ideas and can be creative.

The Fellow Craft must prepare his own pieces of work for inclusion into the temple and it must be judged suitable for the sacred purpose for which it is destined–no less than the Sanctum Sanctorum itself.

He is told of how: Hiram, the Master Architect has divided up the work and assigned it to different classes of workmen, each under their control of the Overseers or Harodim.

The fellowcraft is taught that because the temple is to be constructed ‘in silence on the site’ so the work produced by him and others has to be marked in order that it may be laid in place without hesitation and also that good work may be rewarded

He is even told where to go to receive his wages and how to request them. He is again warned that any who misuse their privileges will be punished and as in his previous obligation that there are comparable penalties

The craftsman is introduced to the various arts and sciences that enable him to become a true Master of the Craft.

His progress in participating in the work at the temple site is such that he is now ready to he considered for a post of management, first as one of the Harodim but thereafter, once judged fit, to be an Architect Master, able to draw designs, lay schemes and manage the government of the work.

He is even able to be considered as a possible future Grand Master, but in order to attain that high status he has to learn the secrets of a Master Overseer and rule over those who, like himself, have regularly produced marked work according to the plans of the Grand Master of the Work, and become aware of the great responsibility which that demands.

He will realise what is still required to complete the temple building and he will be aware not only of the danger of over ambition revealed by some Overseers but also of the disastrous results when some of those Overseers overstep the mark.

The Grand Master Hiram Abif’s murder meant that a substitute had to be found in order that the Grand Secret within the completed temple can be maintained.

Af this time the Master Mason is now so competent as a ruler that he is selected to be Hiram Abif’s replacement and becomes Adoniram. He helps to complete the temple with its final Arch and King Solomon can dedicate the edifice assisted by the Priests.

Like Jachin and in the presence of many Princes and Rulers, such as his ancestor, Boaz, was, and including the Queen of Sheba. Adoniram joins the Kings in maintaining the Mason’s Word in a sacred chamber beneath the temple and order is maintained amongst the workmen.

Following the death of Solomon, the kingdom of Israel is once more divided and eventually – falls to the attacks of its enemies – The Assuyrians destroy Israel and the Babylonians conquer and enslave Judea.

The Grand Secret or Mason’s Word is similarly dissipated and lost. The nobility and rulers of Israel are taken into captivity and it is only when Persia conquers Babylon that the opportunity arrives for a return to rebuild Jerusalem and the temple.

Men such as Ezra and Nehemiah undertake the first task and at last a Prince, Zerubbabel, aided by prophets like Haggai, and the priesthood seek to undertake the rebuilding of the temple.

They are rebuffed by the local pagan rulers and only after Zerubbabel has returned to Persia and appealed successfully to King Cyrus can he come back and uncover the sacred chamber and the lost Mason’s Word. All who assist the Sanhedrim in this task are made Princes and Rulers.

The ultimate discovery is that the Mason’s Word has a threefold form. All those who are deemed worthy of knowing it as Rulers and Princes are made privy to it, and not simply the Kings and Grand Masters as before. Knowing the Word is of course not enough.

Those who are given it are expected to exemplify their knowledge by the kind of lives they live in society generally. For their guidance and instruction biblical and historical figures are portrayed and imitation of their good deeds encouraged–just as was recommended when Hiram Abif first suffered.

When the good Mason has lived respected and died regretted his whole life is complete.

The Ancient and Accepted Scottish Rite of Freemasonry (AASR) is one of several different rites belonging to the worldwide fraternity known as Freemasonry.

A rite is a series of progressive degrees that are conferred by various Masonic organisations or bodies that all operate under the control of one central authority.  Under the AASR, the central authority is called a Supreme Council.

The thirty-three degrees of the AASR are conferred by several different controlling bodies.  The first of these is the craft lodge which confers the Entered Apprentice, Fellowcraft, and Master Mason degrees.

The AASR forms one of the more important appendant bodies of Freemasonry that a Master Mason may join for further exposure to the principles of Freemasonry.  

The AASR builds upon the ethical teachings and philosophy offered in the craft lodge, through dramatic presentation of the individual degrees. Although in the modern AASR only the 18th, 30th, 31st, 32nd and 33rd degrees are worked (at least in Scotland and England).

Organization

The Ancient and Accepted Scottish Rite in each country is governed by a Supreme Council. There is no international governing body, each Supreme Council in each country being sovereign unto itself.

In the United States of America there are two Supreme Councils headquartered in Washington, DC, and Lexington, Massachusetts. Individual states are referred to as “Orients,” and local bodies are called “Valleys.” Each Valley has four Scottish Rite bodies: the Lodge of Perfection controls the 4th through the 14th degrees, the Chapter of Rose Croix controls the 15th through the 18th degrees, the Council of Kadosh controls the 19th through the 30th degrees, and the Consistory controls the 31st and 32nd Degrees. The Supreme Council controls and confers the 33rd Degree of Inspector General.

The Scottish Rite Degrees

Attainment of the third Masonic degree, that of a Master Mason, represents the attainment of the highest rank in all of Masonry.  Any Master Mason stands as an equal before every other Master Mason, regardless of position, class, or other degrees. Additional degrees are sometimes referred to as appendant degrees, even where the degree numbering might imply a hierarchy. Appendant degrees represent a lateral movement in Masonic Education rather than an upward movement. These are not degrees of rank, but rather degrees of instruction.

• 4° Secret Master
• 5° Perfect Master
• 6° Intimate Secretary
• 7° Provost and Judge
• 8° Intendant of the Building
• 9° Elu of the Nine (Master Elect of the Nine)
• 10° Elu of the Fifteen (Master Elect of the Fifteen)
• 11° Elu of the Twelve (Sublime Master Elected)
• 12° Master Architect (Grand Master Architect)
• 13° The Royal Arch of Solomon (Master of the Ninth Arch)
• 14° Perfect Elu (Grand Elect Mason)
• 15° Knight of the East, or of the Sword
• 16° Prince of Jerusalem
• 17° Knight of the East and West
• 18° Knight of the Rose Croix (Knight of the Rose Croix of H.R.D.M.)
• 19° Grand Pontiff
• 20° Master of the Symbolic Lodge (Master ad Vitam)
• 21° Noachite or Prussian Knight (Patriarch Noachite)
• 22° Knight of the Royal Axe (also known as Prince of Libanus in both jurisdictions)
• 23° Chief of the Tabernacle
• 24° Prince of the Tabernacle
• 25° Knight of the Brazen Serpent
• 26° Prince of Mercy, or Scottish Trinitarian
• 27° Knight Commander of the Temple (Commander of the Temple)
• 28° Knight of the Sun, Prince Adept
• 29° Scottish Knight of St. Andrew
• 30° Knight Kadosh (Grand Elect Knight Kadosh)
• 31° Inspector Inquisitor (Grand Inspector Inquisitor Commander)
• 32° Sublime Prince of the Royal Secret

Systems of Degrees

According to the various AASR jurisdictions in the world, all of which operate independently, the degrees are worked at will by their governing bodies. For example the Southern Jurisdiction separates the degrees as follows:

•  4° through 14° – Lodge of Perfection
• 15° through 18° – Chapter of Rose Croix
• 19° through 30° – Council of Kadosh
• 31° through 32° – Consistory

In Scotland, candidates are perfected in the 18th degree, with the preceding degrees awarded in name only. A minimum of a two-year interval is required before continuing to the 30th degree, again with the intervening degrees awarded by name only. Elevation beyond that is strictly by invitation only.

Description of Degrees

4th Degree – Perfect Elu (Elect)

The lessons of this degree are that Perfect Elect Masons are to be free from prejudice, intolerance and envy. The duties of a 14 Degree Mason are to protect the oppressed and relieve want and distress, and to serve the common good and do good works.

18th Degree – Knight of the Rose Croix

The lessons taught in this degree are the lessons of faith, hope and charity. The duties of a Knight of Rose Croix are to practice virtue, to labor to eliminate vice, and to be tolerant of the faith and creed of others. The symbols of the degree are those of the rose and cross, and the “pelican in her piety,” that is, a nesting pelican plucking flesh from her breast to feed her young.

The lessons taught in this degree are that man must have a new Temple in his heart where God is worshipped in spirit and in truth[citation needed], and that he must have a new law of love with all men everywhere may understand and practice.

The degree affirms the broad principals of universality and toleration.

29th Degree – Scottish Knight of St. Andrew

The duties of a Knight of St. Andrew are to serve the truth, to protect virtue and innocence, and to defend against tyranny. The degree incorporates elements of Scottish legend dealing with the survival of the Knights Templar. The lessons of the degree are symbolic and philosophical, not historical.

History

Early References to “Scots Master” Degree

There are records of lodges conferring the degree of “Scots Master” or “Scotch Master” as early as 1733.  A lodge at Temple Bar in London is the earliest such lodge on record. Other lodges include a lodge at Bath in 1735, and the French lodge, St. George de l’Observance No. 49 at Covent Garden in 1736. The references to these few occasions indicate that these were special meetings held for the purpose of performing unusual ceremonies, probably by visiting Freemasons.

Jacobite Influence

Many  Scottish Jacobites who were living in France during the early 1700’s, took an active part in high degree Freemasonry there and saw in its symbolism some hope for their political aspirations of a return of the Stuart to the thrones of England and Scotland. 

The seed of the myth of Stuart Jacobite influence on the high degrees may have been a careless and unsubstantiated remark made by John Noorthouk in the 1784 Book of Constitutions of the Premier Grand Lodge of London. It was stated, without support, that King Charles II was made a Freemason in Holland during the years of his exile (1649-60).

However, there were no lodges of Freemasons on the continent during those years. The statement was undoubtedly made to flatter the fraternity by claiming membership for a previous monarch. This folly was then embellished upon by John Robison (1739-1805), a professor of history at the University of Edinburgh, in an anti-Masonic work published in 1797. The lack of scholarship exhibited by him that work even caused the Encyclopedia Britannica to denounce it.

By the mid-19th century, the story had gained currency. The well-known English Masonic writer, Dr. George Oliver (1782-1867), in his “Historical Landmarks,” 1846, carried the story forward and even claimed that King Charles II was active in his attendance at meetings — an obvious invention, for if it had been true, it would not have escaped the notice of the historians of the time.

James II died in 1701 at the Palace of St. Germain en Laye, and was succeeded in his claims to the British throne by his son, James Edward Stuart (1699-1766), the Chevalier St. George, better known as “the Old Pretender,” but recognized as James III by the French King Louis XIV.

He was succeeded in his claim by Charles Edward Stuart (“Bonnie Prince Charles”), also known as “the Young Pretender,” whose ultimate defeat at the Battle of Culloden in 1746 effectively put an end to any serious hopes of the Stuarts regaining the British crowns.

Estienne Morin and his Rite of 25 Degrees

A French trader, by the name of Estienne Morin, had been involved in high degree Masonry in Bordeaux since 1744 and, in 1747, founded an “Ecossais” lodge (Scots Masters Lodge) in the city of Le Cap Francais, on the north coast of the French colony of Saint-Domingue (now Haiti).

Over the next decade, high degree Freemasonry continued to spread to the Western hemisphere as the high degree lodge at Bordeaux warranted or recognized seven Ecossais lodges there. In Paris in the year 1761, a Patent was issued to Estienne Morin, dated 27 August, creating him “Grand Inspector for all parts of the New World.”

This Patent was signed by officials of the Grand Lodge at Paris and appears to have originally granted him power over the craft lodges only, and not over the high, or “Ecossais”, degree lodges.

 Later copies of this Patent appear to have been embellished, probably by Morin, to improve his position over the high degree lodges in the West Indies. The authenticity of the enlarged powers named in later copies of Morin’s Patent is further weakened by the Declaration of the Grand Lodge of the 3 Globes at Berlin.

Early writers long believed that a “Rite of Perfection” consisting of 25 degrees, the highest being the “Sublime Prince of the Royal Secret,” and being the predecessor of the Scottish Rite, had been formed in Paris by a high degree council calling itself “The Council of Emperors of the East and West.” The title “Rite of Perfection” first appeared in the Preface to the “Grand Constitutions of 1786,” the authority for which is now known to be faulty. It is now generally accepted that this Rite of twenty-five degrees was compiled by Estienne Morin and is therefore more properly titled “The Rite of the Royal Secret,” or “Morin’s Rite.”

Morin returned to the West Indies in 1762 or 1763, to Saint-Domingue, where, armed with his new Patent, he assumed powers to constitute lodges of all degrees, spreading the high degrees throughout the West Indies and North America. Morin stayed in Saint-Domingue until 1766 when he moved to Jamaica. At Kingston, Jamaica, in 1770, Morin created a “Grand Chapter” of his new Rite (the Grand Council of Jamaica). Morin died in 1771 and was buried in Kingston.

Henry Andrew Francken and his Manuscripts

The one man who was most important in assisting Morin in spreading the degrees in the New World was a naturalized French subject of Dutch origin named Henry Andrew Francken. Morin appointed him Deputy Grand Inspector General as one of his first acts after returning to the West Indies. Francken worked closely with Morin and, in 1771, produced a manuscript book giving the rituals for the 15th through the 25th degrees. Francken produced at least two more similar manuscripts, one in 1783 and another about 1786. The second and third of these manuscripts included all the degrees from the 4th through the 25th.

A Loge de Parfaits d’ Écosse was formed on 12 April 1764 at New Orleans, becoming the first high degree lodge on the North American continent. Its life, however, was short, as the 1763 Treaty of Paris ceded New Orleans to Spain, and the Catholic Spanish crown had been historically hostile to Freemasonry. Documented Masonic activity ceased for a time and did not return to New Orleans until the 1790s.

Francken travelled to New York in 1767 where he granted a Patent, dated 26 December 1767, for the formation of a Lodge of Perfection at Albany. This marked the first time the Degrees of Perfection were conferred in one of the thirteen British colonies. This Patent, and the early minutes of the Lodge, are still extant and are in the archives of Supreme Council, Northern Jurisdiction.

Birth of the Scottish Rite

Although most of the thirty-three degrees of the Scottish Rite existed in parts of previous degree systems, the Scottish Rite did not come into being until the formation of the Mother Supreme Council at Charleston, South Carolina, in May 1801.

Albert Pike

Born in Boston, Massachusetts, 29 December 1809, Albert Pike is commonly asserted as the man most responsible for the growth and success of the AASR from an obscure Masonic Rite in the mid-1800’s, to the international fraternity that it became.

Pike received his Degrees from the American Masonic historian, Dr. Albert G. Mackey, in Charleston, S.C., in March 1853, and, in that same year, Pike was appointed Deputy Inspector for Arkansas.

At this point, the degrees were in only a rudimentary form, and often only included a brief history and legend of each degree as well as other brief details which usually lacked a workable ritual for their conferral. In 1855, the Supreme Council appointed a committee to prepare and compile rituals for the 4th through the 32nd Degrees.

In March 1858, Pike was elected a member of the Supreme Council for the Southern Jurisdiction of the United States, and in January 1859 he became its Grand Commander. The War between the states interrupted his work on the Scottish Rite rituals. After the War, he moved to Washington, DC, and in 1868 his revision, and de-christianisation, of the rituals was complete.

Pike also wrote lectures for all the degrees which were published in 1871 under the title “Morals & Dogma of the Ancient and Accepted Scottish Rite”.

Controversy surrounding the Scottish Rite

In 1856 Albert Pike revised and re-issued the rituals,  illustrating his interpretations of his revised rituals in Morals and Dogma. These rituals and the interpretation in Morals and Dogma provide much of the source for criticism of Freemasonry as a whole, despite the factual inaccuracies.

The Scottish Rite Creed

The Scottish Rite Creed of Freemasonry is as follows:

Human progress is our cause, liberty of thought our supreme wish, freedom of conscience our mission, and the guarantee of equal rights to all people everywhere our ultimate goal.

The Masonic Pride Day initiative was launched a couple of years ago and MasonicNetwork.org took it up and has made it a tradition.

Last year we celebrated the launch of Masonic Network, the first Social Networking site exclusively for Freemasons, on this day while all Freemasons worldwide humbly showed the world that they are proud to be part of our sacred brotherhood.

On this day we pray for all of the Poor and Distressed Masons, wherever they may be, dispersed over the face of the earth or on the water, and wish them a relief from their sufferings, and a happy return to their native land, should they so desire it.

Join our initiative on this day by hanging up a flag, a banner, a sign that would show the people around that you are a mason, in front of your house, on your car, wear a t-shirt, a lapel pin or just be with us in your soul.

You can download a printable poster from here: http://masonicnetwork.org/downloads/PrideDay09.pdf
Print it and hang it on your window, in your car, in your office or print it directly on a shirt.