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TWT LIGHT Happy Thanksgiving
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The Working Tools Masonic Magazine
Brethren, It is Thanksgiving time once again, believe it or not. The time of year where we give thanks to all that we are thankful for, people in our lives we love and who mean so much to us. As I reflect on this last year I think back on the roller coaster ride I have been on. Many highs and many lows, twists and turns pulling me in all directions. I am so grateful for my family and friends who have helped pick me up when I needed it and supported me in times of need. To all my Lodge Brothers, NJ Freemasonry, my Brethren from all over the world who have shown time and time again that Freemasonry has no borders. You guys are my second family. I am eternally thankful for the TWT writers who have contributed throughout the year making the magazine a success in enlightening Masons worldwide. I am forever appreciative to all the supporters of TWT whether you have just found us or have been a loyal reader for years. Without you we are nothing. I truly hope you enjoy the November issue. The authors have all put in a lot of hard work making this excellent edition of TWT. Your comments and questions are always welcome.
Until next time...
Cory Sigler, Cory Sigler, Editor In Chief Past Master, Hawthorne Fortitude #200
Authors retain full rights of their published works.
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The articles and opinions in “The Working Tools Masonic Magazine (TWT)� are not necessarily that of the Editor-Publisher. The author of any article or submission found in TWT does not represent the Grand Lodge or any Appendant Body of the Editor-Publisher. TWT is an Independent Masonic Magazine that reports on current news and Information regarding Freemasonry and Appendant Bodies of Masonry.
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General
Featured Writers
Word of the Month
8 David Browning
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Robert L.D. Cooper
18
William Stephey
21
Kevin Wardally
22
Mohamad Yatim
23
Matt Johnson
29
Joseph Mascaro
30
Appendant Bodies
Shawn Gorley
32
• York Rite
40
Paul C. Smith
33
Gregg Knott
41
Michelle Snyder
34
Barry Newall
42
John Nagy
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Thanksgiving Proclamation Masonic Did U know
9 10
This Month in History
12
Old Tyler Talks
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Widows Son Cigars
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The Chinon Parchment 44
• Scottish Rite
46
S.R. Research Society
47
P.D. Newman
48
Matt Johnson
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The Working Tools is published monthly by Corsig Publishing & Cory Sigler, It is not affiliated with any Grand Lodge. Letters or inquiries should be directed to Cory Sigler, Editor, at E-mail: TWTMAG@yahoo.com All letters become the property of the Working Tools. Photographs and articles should be sent to the attention of the Editor. Every effort will be made to return photographs but this cannot be guaranteed. Please include a selfaddressed stamped envelope. The Editor reserves the right to edit all materials received. 5
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This Months Contributors Scott Schwartzberg Raised in 2007 at USS New Jersey No. 62 in Cherry Hill, NJ, Scott is currently Marshall of Boynton Lodge No. 236, Boynton Beach, FL. He is one of the founding members of Boynton Lodge Esoteric Research Group (B.L.E.R.G.), a member of the SR Bodies at the Valley of Lake Worth, and YR Bodies of Ft. Lauderdale.
Dr. John S. Nagy is a Master Mason and author of the “Building Series” of Masonic Education books. His books and his workshops cover aspects of Masonry designed to Build Better Builders. You can find out more about him, his books and his workshops through his website at: http://www.coach.net
Matt Johnson is an active member of Pioneer Lodge #82 of Arizona and the Scottish Rite. He is the author of "The Freemason Conspiracy" available only at twtmag.com. Kyle James Ferguson is a member of Union Lodge No. 291 in Scranton, PA & Kingsbury Lodge No. 466 in Olyphant, PA. He is also a Royal Arch Mason, a Cryptic Mason, a member of the Allied Masonic Degrees, and a 32° in the AASR, NMJ where he is Junior Warden of the Keystone Lodge of Perfection in the Valley of Scranton. He is a member of The Masonic Society, a Level 1 Scholar in the PA Academy of Masonic Knowledge, a Fellow of the Grand College of Rites, and is the author of a blog called The Philosophical Freemason (http://philosophicalfreemason.blogspot.com/).
Jacob Lucas is interested in the
Paul C. Smith P.M. of Rockingham Lodge No.
history of the Craft and its ritual. He is an officer in his Symbolic Lodge, as well as his Scottish Rite Valley and York Rite Bodies. He provides Masonic Education at meetings.
76 in Candia, NH the Founding Master of General Court Lodge No. 1784 (America’s only special, legislative lodge) and is the Founding and Current Master of Phoenix Lodge, U.D.; New Hampshire’s first TO lodge. He is a trustee of NH MasoniCare and is currently serving as a Grand Steward. He is a member of The Masonic Society, the Scottish Rite, York Rite, AMD, SRICF, Royal Order of Scotland, SYRCNA and Order of Knight Masons.
Shawn M. Gorley Raised to Master Mason at Mountain Lodge # 281 in Altoona PA. He is a member of The Masonic Society, The Philalethes and is a level one scholar in the Pennsylvania Academy of Masonic Knowledge.
Barry Newell Raised to Master Mason in 2006 in Oriental Lodge #60, Boise ID. WM in 2009. Served as Excellent High Priest for Boise Chapter #3, RAM, and currently sit as Illustrious Master for Idaho Council #1, Cryptic Masons. I also sit as Generalissimo for Idaho Commandery #1. I am also a member of the Order of the High Priesthood and the york Rite College. Member Scottish Rite since 2011. David Browning David Browning is a Master Mason and is installed as the Senior Deacon of Selma Lodge 320 in Selma, North Carolina. He is a Certified Lecturer and is currently serving as the District Deputy Grand Lecturer for the 16th Masonic District. He resides with his wife and three children in NC.
Phillip Daniel Newman is a member of Tupelo Lodge, No. 318 (F.&A.M.), New Albany Chapter of R.A.M., No. 49, New Albany Council of R.&S.M., No. 3, Barney Trice Council of R.&.S.M., No. 48 (S.E.M.),New Albany Commandery of K.T., No. 29, Valley of Corinth, Orient of MS (A.&A.S.R., S.J.), MS College (S.R.I.C.F.)
Mohamad A. Yatim is a Past Master of Atlas Pythagoras Lodge No. 10 F&AM of the Grand Lodge of New Jersey. He is a 32o MSA Scottish Rite Mason, member of the Valley of Northern New Jersey A.A.S.R. (N.M.J.) and a member of the Capitular, Cryptic, and Chivalric orders of the York Rite. Wor. Bro. Yatim is the Grand Superintendent of the Allied Masonic Degrees of the United States of America for the State of New Jersey and is an active member in various other Masonic bodies.
William Stephey Jr. Is currently the Senior Steward of Ionic Lodge #31 Newport DE. Very active in both York Rite and Scottish Rite Masonry, also he serves as Captain General, of St. Johns Commandery and is Master of Entrances on the Council of Sovereign Princes of Jerusalem in the Valley of Wilmington . His real treasures; however, are found in the love his Brothers have shown him.
Michelle Snyder, is an author, speaker, columnist, and blogger. Her post-graduate degree is from the University of Wales. She lives outside Boston where she teaches classes in symbology and works with a children's theater group. She is co-owner of White Knight Studio with her husband Jay, a MM at Meridian Lodge in Natick, MA. Their work with Dr. Duncan-Enzmann’s translations of Ice Age Language is the subject of several books and seminars they produce. Michelle’s artwork, inspired by her love of symbols, mythology, and folklore has appeared in galleries from Massachusetts to California. Michelle is also an officer http://www.whiteknightstudio.com/ in OES, Palestine 114. http://whiteknightstudio.blogspot.com/
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Brother George Washington’s 1789 Thanksgiving Proclamation
Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and Whereas both Houses of Congress have, by their joint committee, requested me to “recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness:” Now, therefore, I do recommend and assign Thursday, the 26th day of November next, to be devoted by the people of these States to the service of that great and glorious Being who is the beneficent author of all the good that was, that is, or that will be; that we may then all unite in rendering unto Him our sincere and humble thanks for His kind care and protection of the people of this country previous to their becoming a nation; for the signal and manifold mercies and the favorable interpositions of His providence in the course and conclusion of the late war; for the great degree of tranquility, union, and plenty which we have since enjoyed; for the peaceable and rational manner in which we have been enable to establish constitutions of government for our safety and happiness, and particularly the national one now lately instituted for the civil and religious liberty with which we are blessed, and the means we have of acquiring and diffusing useful knowledge; and, in general, for all the great and various favors which He has been pleased to confer upon us. And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations and beseech Him to pardon our national and other transgressions; to enable us all, whether in public or private stations, to perform our several and relative duties properly and punctually; to render our National Government a blessing to all the people by constantly being a Government of wise,
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just, and constitutional laws, discreetly and faithfully executed and obeyed; to protect and guide all sovereigns and nations (especially such as have shown kindness to us), and to bless them with good governments, peace, and concord; to promote the knowledge and practice of true religion and virtue, and the increase of science among them and us; and, generally to grant unto all mankind such a degree of temporal prosperity as He alone knows to be best. Given under my hand, at the city of New York, the 3d day of October, A.D. 1789.
NOTE:1 Shortly after the Thanksgiving Proclamation was written, it was lost for 130 years. The original document was written in long hand by William Jackson, secretary to the President, and was then signed by George Washington. It was probably misplaced or mixed in with some private papers when the US capitol moved from New York to Washington, D.C. The original manuscript was not placed in the National Archives until 1921 when Dr. J. C. Fitzpatrick, assistant chief of the manuscripts division of the Library of Congress found the proclamation at an auction sale being held at an art gallery in New York. Dr Fitzpatrick purchased the document for $300.00 for the Library of Congress, in which it now resides. It was the first official presidential proclamation issued in the United States.
1. http://wilstar.com/holidays/wash_thanks.html
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Old Tyler Talks
By Carl Claudy
“M����� L����” How do you like it now you've been a member six months?" asked the Old Tiler.
glad it is to have him there. Many a man is disappointed. You had our undivided attention as a candidate, as an Initiate, as a Fellowcraft, and when we made you a Master Mason.
"I am discouraged, " was the dejected answer of the New Brother. "Tell me about it," suggested the Old Tiler, leaning his sword against the wall and shifting in his chair. "Maybe I expect too much. My dad was a Mason and he always thought a lot of it - he was a Past Master and a trustee. He talked much about the friends he made in lodge and the spirit of brotherhood there, and how Masons helped each other. I have found none of that. I come to the meetings and listen to the degrees, of course, but the rest is all talk so far as I can find. I don't know any one in lodge. I am not really a part of it - I just play audience.'' "You remind me of a story," grunted the Old Tiler. "A chap came to a wise man and said, 'I'm not popular. People don't like me. They leave when I come around. I like people; I don't like to be unpopular. What's the matter with me?' "The wise man looked his inquirer over and then said, 'What do you do when you are alone?' " ‘I don't do anything when I am alone,' was the answer, 'I am never alone. I hate to be alone. It bores me. I bore myself. I have to be with people to be happy.' "The wise man smiled and answered, 'How do you expect not to bore other people if you bore yourself? The man who has no resources to interest himself, cannot interest others. Go, read, think, reflect, get an idea, a personality, a smile, a story, an accomplishment – learn something, do something, be something, amuse yourself, please yourself, interest yourself, and you can please, interest and amuse others!' " "You mean I find no brotherhood in lodge because I bring no brotherhood to it?" "You get it!" exclaimed the Old Tiler. "Masonry offers treasure for her children who take it. But it has to be taken. She doesn't stuff her treasures down your throat. Your father was a Past Master. That means he gave years of service to the lodge. He was a trustee – so he was well known, liked, trusted. Men do not get well known, liked and trusted by sitting in a corner listening. They get up and talk, get out and work, do something, serve their fellows, to be known and liked. Your father brought rich treasures of service, interest, ability to his lodge. His lodge gave him back honor, responsibility, respect, love. You sit on the benches and listen! We made you a Master Mason but only you can make yourself a good one. We give you privileges - only you call enjoy them. We give you opportunities – only you can use them. We did all we could for you. Now you must prove yourself. "Many a man comes into the lodge expecting a special reception committee, crowding around him at every meeting, saying how 8
"Now it's your turn. We are through with your candidacy - you are now a part of the lodge. Every privilege has a duty attached. When you perform those duties, other privileges await you. If you never perform them, you will get no farther. The responsibility we assumed in approving you as a man worthy to be a Master Mason and sit with us must be shared by you. Your responsibility is to be a good lodge member. There are good Masons who are poor lodge members, but they are not the beloved ones. The beloved lodge member, like your father, finds labor and service and takes his pay in the spirit of fraternity, in the love and admiration of other men, in the satisfaction which comes from playing his part." "But what can I do – what is my first step?" "You want to make friends in the lodge?" "I surely do." "Then be a friend! I am told that the Master read tonight that Brother Robinson is ill. Go and see him. Old Willis is back at work after being sick a year. Call him up and tell him you are glad. Hungerford just returned from the West. He is out of a job and wants help. Ask him to come see you. Maybe you can help him, maybe you can't. But if a brother takes an interest in him, he will be heartened and given courage. Ask the Master for a job – he’ll use you, never fear. A sister lodge comes to visit us next month. Offer your car to the chairman of the entertainment committee. Bob always has trouble getting enough for his personal column in the Trestleboard; scout around, learn a few things, tell him them. I understand you play the piano. Offer your help to the choirmaster when he needs someone to take the organist's place. There are one thousand and one ways a chap can make himself known and liked in a lodge. All you have to do is look for them." "I see . . ." "Not yet, you don't! But you soon will. When your eyes are opened you'll see the lodge as a mirror. Look at yourself in it and see just what you are. And if the reflection is dejection, dissatisfaction, unhappiness, it is because those are you. When you look in the lodge and see yourself happy, busy, well liked, giving service and taking joy in brotherhood as a return, you will know that you are a real Mason, a real lodge member, a real son to a father who learned that the secret of Masonic joy is to give, that it may be given back to you." "I'll begin now! Don't you want to get a smoke? I'll stay on the door until you come back!''
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Introducing “The Widow’s Son” cigar The story of The Widow’s Son Cigar begins in our Masonic Lodge, located on the Connecticut border in Feeding Hills, Massachusetts. Many of the brethren here enjoy a good cigar and a few of them are quite knowledgeable about the subject. Although we often meet to enjoy cigars in other locations, Lodge functions remain one of our favorite venues. During a few of these meetings, we had discussed the possibility of creating a cigar just for our Lodge. We mused about placing the Lodge name on a custom cigar band and making it available at our various gatherings, both as a display of Lodge pride as well as a mechanism to raise funds. Initial efforts to launch such a project proved to be problematic, so we began to explore other alternatives. One of the brethren in our Lodge is a member of the family that owns The Connecticut Valley Tobacconist, which is a Cigar and Tobacco Shop located in the Hazardville section of Enfield, Connecticut and frequented by several of our cigar-loving members. The Connecticut Valley Tobacconist produces a unique line of premium cigars named “Battleground,” with each cigar in that line being named after an American Civil War General. This theme corresponds with the history of Hazardville itself, which was the home of The Hazard Powder Company, one of three chief suppliers of gunpowder for the Union forces during the American Civil War. We decided to collaborate with The Connecticut Valley Tobacconist to see if their assistance could help this project become a reality. The original idea we discussed was to use an existing cigar within the “Battleground” product line, which could then have a custom band applied. While discussing which cigar would best meet the needs of the project, a different approach to this endeavor came about. Knowing that several Generals on both sides of the American Civil War battlefield were Freemasons, the notion of using a “Battleground” cigar named after such a General was suggested. The stories of how Freemasonry often bridged the front lines of America’s greatest calamity are legend. What better a cigar to rally around than one which represents some of the strongest historical testaments to our Fraternity? The fact that the brotherhood remained united while the country was divided speaks volumes of the sincerity and dedication to our obligations that we strive to keep alive and at the heart of our connections to this day. Yet which General would provide the cigar-buying public,
By Bro. Michael Nemeth as well as Freemasons, with a recognizable and positive reference to our Fraternity? At that time, The Connecticut Valley Tobacconist was also in the process of expanding their “Battleground” product offering and it was proposed that one of the Generals chosen for the new cigars could be such a person. Instead of using an existing General’s band, we now had the opportunity to create a new one which would highlight this figure, as well as give a nod to the Fraternity. Instead of creating a Lodge cigar, we now found ourselves designing a Masonic cigar which would be an excellent way to promote both the “Battleground” cigar line and Freemasonry itself. In searching for a General whose story would reflect the ideals of our Fraternity, we referenced the book entitled “The Better Angels of our Nature: Freemasonry in the American Civil War” by Michael A. Halleran. In the prologue of that text, we discovered the account of both a General and a Freemason that was historically significant and which immortalized those values. We had found General Lewis Addison Armistead. A little research reveals many myths about Armistead and the events surrounding his fatal wounding at Gettysburg, including stories of a Masonic sign of distress and that of a Masonic bible being given to a Union officer. In truth, the only event from that day which seems to be historically substantiated is Armistead being referred to as “a widow’s son.” Halleran himself gives Armistead that moniker in the prologue of his book and thus, the “Widow’s Son Cigar” was born. We consulted with The Connecticut Valley Tobacconist in designing the cigar band and what would comprise the tobacco blend in the cigar itself. After months of tossing ideas back and forth and waiting for a test product, we at last came to a resolution on both. The cigar will be officially unveiled at a dinner to be held on October 12, 2012 at the Masonic Building, 475 Pine Street, Feeding Hills, MA 01030. There we will introduce the Armistead cigar and give a presentation on his story and the Masonic Friend to Friend Monument at Gettysburg which immortalizes the legendary event that occurred there during “Pickett’s Charge.” We look forward to seeing you there. Details of the history of this cigar, the launch dinner and future orders can be had through the websites at www.TheWidowsSonCigar.com or www.cvtobacco.com.
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“Why no Masonic Tartan?” By Bro. Robert L.D. Cooper Brother Robert L. D. Cooper Curator, The Grand Lodge of Scotland Museum and Library
When the Grand Lodge of Scotland was founded in 1736 there were approximately 100 lodges in existence, scattered across Scotland. These were mainly stonemasons’ lodges, although there were a few with a mixed membership and at least one that had no stonemasons at all as members.1 Scottish Freemasonry in the form of The Grand Lodge of Scotland was confronted with difficulty from the outset as it attempted to regulate the affairs of so many independent lodges. Indeed, support for the new body appeared to be lukewarm at best. All known lodges were invited to attend the inaugural meeting held on 30 November 1736 in Edinburgh.2 Only 33 attended or sent representatives to that meeting. Of those, 12 decided not to pursue membership of the new body any further and never became part of the Scottish Grand Lodge “system”.3 It was not until 1891 that the last of these independent lodges became a daughter lodge of the Grand Lodge of Scotland.4 In order to be accepted as the governing body, the Grand Lodge of Scotland had to compromise on many issues, and it is those compromises which make Scottish Freemasonry unique in world Freemasonry. The new Grand Lodge of Scotland ‘granted’ a great deal of power to existing lodges - it could not do otherwise, as such lodges preceded it by many years and already had such powers.5, 6 For this reason, lodges under the Scottish Constitution are independent, sovereign bodies in their own right, and Grand Lodge has quite a different relationship with its daughter lodges than other Constitutions have with theirs. That relationship, together with the culture and history of the Scottish people, has ensured that Scottish Freemasonry has a very different character from other forms of Freemasonry. Perhaps these are some of the reasons why Scottish Freemasonry is so attractive to men outwith Scotland. 7
Lodges which had existed prior to the formation of the Grand Lodge retained many of their local practices and traditions, which usually differed from place to place. This is one reason why Scottish lodges have the right to devise their own ritual — within reason, of course! There is no such thing as a ‘standard’ Scottish Masonic ritual, and in theory there could be as many rituals as there are lodges, although in practice lodges adopt an existing ritual and adapt it to suit their aspirations.8 Given that all Scottish lodges had this amount of independence before Grand Lodge, then lodges founded after 1736 expected - and gained - the same degree of independence. This applied not only to lodges in Scotland but also to those in other parts of the world such as the United States of America and Canada where many Scottish lodges were established. Such local autonomy manifested itself not only in wide variations of ritual but also had an effect on many other aspects of lodge organization.9 The most obvious difference is Scottish regalia, particularly aprons. A lodge in one part of the country may have used red for its aprons and other regalia, whereas a lodge on the other side of the country may have used blue and orange. With no standard colors imposed on daughter lodges, they continued with existing designs.10 For this reason, all Scottish lodges can choose which color(s) to use for their regalia. The reasons for the choice of color might be obscure, but more often than not there is a conscious decision taken by the founder members when choosing a particular color or combination of colors. For instance: Lodge Tullibardine-in-the-East No. 1118 (Kuala Lumpur, Malaysia) chose Murray Tartan as this was the clan tartan of the Dukes of Atholl, and John George Murray, Marquis of Tullibardine, was Grand Master Mason at the time the lodge was founded (1913). 11 Lodge Celtic No 291, founded in 1821, uses Royal Stewart tartan, and one of the lodge’s avowed intentions was to ‘promote the wearing of tartan within the Scottish Craft’. This was a romantic - and late - reaction to the repeal of the Act of Proscription of 1746, which, among other things, had banned the wearing of tartan and the playing of bagpipes.12 The choice of a tartan for Scottish Masonic regalia can, like other colors, be for a number of reasons but, because tartan is uniquely Scottish, several specific reasons for their selection can be identified:
(Continued on page 11)
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“Why no Masonic Tartan?”- Bro Bob Cooper (Continued from page 10) The use of a clan tartan by a Lodge which is located in the clan’s area.
This splendid tartan is based on the colors as used by Grand Lodge since its inception in 1736 as well as other
The use of the tartan of a particular Freemason, e.g. the Grand Master Mason at the time a Lodge was founded, or the clan tartan of the Founding Master.
colors of Masonic and/or Scottish significance. The main colors are Thistle Green and Gold. The minor colors are blue and black.
The selection of a tartan for ‘romantic’ reasons; for example, one associated with Bonnie Prince Charlie - the Royal Stewart tartan.13 The Founder Members of the lodge simply liked the colors! 14 What becomes clear from this very brief investigation of the use of tartan by Masonic lodges is that Scottish lodges have never thought, nor wanted, to have a ‘common’ Masonic tartan. Instead, they have deliberately chosen to use existing tartans as this permits enormous choice. This is entirely in accordance with the Scottish mentality of ‘non-standardisation’ - a peculiar concept in this world of ever-increasing conformity and standardization. The Scottish Masonic mentality abhors this process of standardization - certainly within Freemasonry. That is not a criticism of other Constitutions, but simply an observation of the differences between Scottish Masonic practice and that which pertains elsewhere. Scottish lodges revel in their differences, one from another, and this is manifested visually by the ‘color of regalia. The choice of colors, combinations of colors, and the use of tartan is sufficient evidence of this independence of mind. This independence in terms of Ritual, Regalia, Colors, Officers, and Symbolism does not mean that there is a fundamental difference between Scottish Freemasonry and other forms of Freemasonry.15 As a colloquial Scottish saying has it: ‘It's the same but different’. In other words, the whole world is out of step with Scotland - and we are okay with that! With Scottish lodges, not only in Scotland, enjoying the ability to express their individuality at lodge level in terms of Regalia, Ritual and Regulation (the three Scottish Masonic R’s) the reader might well understand the Scottish Masonic ‘shudder’ at the thought of the ‘invention’ of a universal Masonic tartan, for that would herald the introduction of the kind of Masonic standardization alien to Scottish Freemasonry.
Grand Lodge Tartan - Explanation
Green Thistle Green was possibly chosen by the Grand Lodge of Scotland because the founder members were inspired by the Order of the Thistle (founded in 1687) - the highest Order of Chivalry in Scotland. Thistle Green also reminds us of our national flower (some would say weed!) - the Thistle, and the associated legend that an invading Viking army went barefoot to sneak up on sleeping Scots. When they stood on thistles the Scots were alerted and the Vikings were defeated. Green is also the color of good luck. Gold The Grand Lodge of Scotland's motto is - 'In the Lord is all our Trust' and is reflected in the use of Gold in the tartan as this color represents T.G.G..O.T.U. Gold also represents the masculine - entirely appropriate for an all male organization.
Dark blue Dark blue is symbolic of wisdom and loyalty. The former reminds us of Solomon and the latter he who is the most prominent in our final ceremony. The color also serves to remind us of the main color of our national flag - the Saltire. Black Whilst recognizing that black is not a 'real' color, as such, it is used in the tartan because of its paramount symbolic importance in the highest degree in Freemasonry - that of a Master Mason. When wearing this tartan every Freemason will be constantly reminded of the lessons of the Third Degree and to regulate his thoughts and actions accordingly. Although this is the significance of black in this tartan black also has for Freemasons, the symbolic attributes of mystery, which is entirely appropriate for those who have been Initiated into the Mysteries of Freemasonry. Footnotes 1. The Lodge at Aberdeen (1670) is an example of the former, and the Lodge at Haughfoot (1702) an example of the latter.
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“Why no Masonic Tartan?”- Bro Bob Cooper 15. It is not possible to discuss is this short article the differences of Scottish Masonic symbolism, etc.
(Continued from page 11) 2. St. Andrew’s Day - the Feast Day of the Patron Saint of Scotland. 3. Most of these were stonemasons’ Lodges, with the notable exception of the Lodge at Haughfoot (1702). 4. The Lodge of Melrose St. John No.12. 5. The Lodge of Aitcheson’s Haven (1599) is another example of a lodge in recorded existence for almost 140 years before the creation of the Grand Lodge of Scotland. 6. There are a number of Scottish lodges which do not have a Charter (Warrant) because they existed prior to the formation of the Grand Lodge of Scotland. 7.The Grand Lodge of Scotland has approximately 600 daughter lodges furth of Scotland. 8.This is also one reason why many commentators unfamiliar with Scottish Masonic history and practice make some elementary errors when writing on Scottish Freemasonry. 9. Scottish lodges often have Office-bearers unknown in other Constitutions. 10. Within reason, of course. Day-glo pink is definitely out! 11. He later became the 8th Duke of Atholl. 12. The Act was repealed in 1782, but the use of tartan within Scotland remained out of favour for many years after. 13. Lodge Celtic No 291 almost certainly falls within this category. 14. There are numerous examples of Scottish lodges in many parts of the world that have chosen the tartan for their regalia for no other reason than the Founder Members liked the colour combination.
Robert L D Cooper is the Curator of the Grand Lodge of Scotland Museum and Library and an Honorary member of the Walter F. Meier Lodge of Research.
The views expressed in this paper are the authors alone and do not necessarily reflect the views of the Grand Lodge of Scotland or any other Masonic body of which he is a member.
About Bob Cooper Brother Cooper has written several books on Freemasonry which are available on Amazon.com at:http://www.amazon.com/s/ref=la_B001JS6XV2_ sr?sort=relevance&search-alias=books&fieldauthor=Robert+L.+D.+Cooper Robert’s Latest Book “The Red Triangle” is available on Amazon.com at: http://www.amazon.com/The-Red-Triangle-HistoryAntiMasonry/dp/0853183325/ref=sr_1_1?s=books&ie= UTF8&qid=1339068205&sr=1-1
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“On Words, Deeds and Intentions� By Bro Joseph R. Mascaro All matter and energy is bound first by thought. This single paraphrasing of a core hermetic principle is foundational to the spirit and practice of western ritual traditions. Freemasonry is one such venerable tradition. The hermetic ritual assumption states that ritual practice exists to foster, through symbolism in language, movement and implement, an altered state of mind in which we may contact the higher forces extant at once within and beyond ourselves; in this way our words become as keys cut for the sole purpose of unlocking our true human potential. However, these principles do not cease to be applicable upon stepping outside of the ritual chamber, circle or Lodge room. Quite the opposite is found to be true upon examination. The ritual setting exists to bring us to a point of inner power, reason and self-sovereignty so that we may go forth from that sacrosanct demesne and persist in that mindset, bringing it with us to all in which we may be involved. In this way the state of consciousness fostered in ritual, which for our purposes we will refer to as the Magus State, becomes our general operating state and permeates our every word, thought and deed. Words, thoughts and deeds are the three cardinal manifestations of will, and they determine our effect on the world around us and upon those we encounter. Our intentions, in the realm of thought, shape our words and actions. In turn our words and actions influence everything around us, from the physical matter we shape to the ideas and opinions we promote or foster in others. Thought, in this way, is a powerful and tangible force for altering the world. If we wish to alter the world in the most positive way we must by necessity first change the way in which we think. We must foster the ideal mindset for reshaping our reality into the best of all conceivable worlds. Ritual exists in part to foster this frame of mind. The question that arises is one of how to foster this Magus State when not actively engaged in ritual practice. During ritual we are immersed in allegory and symbolism designed to trigger the psychological awareness that allows us to begin the process of fostering that state of mind. However, upon that solid foundation it is for us and us alone to build the temple of our actualized selves. Simple memorization and repetition embeds into our subconscious minds the ancient words of our forebears. This subconscious underpinning of virtue, mystery and brotherhood paves the way for our
journey into that heightened awareness. Our sacred oaths and principles are the pillars that comprise the gateway to the temple of self. It is by proceeding through that hallowed archway that we enter our own sanctum sanctorum. Of course, exactly how we resolve to step through that immaculate gate is a deeply personal matter. After all, we each relate to the reality around us in different ways. Some are called to the study of religious or philosophical ideas, while some others explore various crafts, sciences, or arts to commune with the higher notion of self. Some enjoy probing the depths of film, television or literature to find the messages reflected there. What is important, in my opinion, is that we are engaged in active thinking. In striving to understand our wisdom increases. As such it behooves us to think actively, critically and often. In order to expand our thought processes and progress further on our personal pathways I believe it is beneficial for us to foster in ourselves the will to participate in thought experiments. We may in this way step outside of our comfort zones and try something new. New avenues of thought are not difficult to find. Simply participating in an unfamiliar activity is a walk into a new mode of thought. When we learn to utilize the tools we receive in ritual to look at familiar things from new angles we have begun to reside in the Magus State. When we explore new ideas, new events, new skills, when we experiment with thought and experience, we may not always enjoy it. We may not necessarily find a new passion. However, we learn and expand our experiential base. We may set out to learn a new skill and fail. Though we may not readily recognize any tangible gain, our failures teach us lessons which our triumphs know not. When learning is the end you seek there is no way to fail. Due to this I posit that it is essential to keep an open mind, explore new avenues of thought and experience, ponder from unfamiliar angles and cultivate new modes of thought. This expanded awareness fosters
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“Humility as a Masonic Virtue” - Mascaro (Continued from page 13) in us the ability to see the allegory and symbolism in all things, to see many facets of a single thought, and to think from the Magus State. Allow me to share with you a personal experience with a thought experiment. I decided to go forward with the supposition that the key to human ascension lies within the self on an indelible level and attempt to follow it to a logical conclusion. I posited that one could contact the unconscious depths of the self and glean from that primordial state the knowledge necessary to transcend supposed personal limitation. I decided to attempt this contact of the self through lucid dreams. I had read in a psychology text that lucid dreams could be purposefully fostered through thought exercises and meditation. Through such thought exercises I began to slowly foster the ability to dream lucidly. The essence of my hypothesis was that, in a lucid state within the dreaming of my own subconscious, if I attempted to manifest an object or action seen as the key to human potential my conscious mind would have no known reference to manifest and so my unconscious would fill in the blank with a snippet of knowledge previously unknown to my waking self. As it turns out I appear to have disproven my own hypothesis, to the best of my current knowledge. However, the experience has taught me many things which I will take with me into future experiments.
In my experience thought experiment is highly beneficial. It allows us to open up new avenues of thought and foster the ability to reside in the Magus State, seeing the symbolism in everyday occurrences. Even so simple a task as allowing ourselves to daydream uninterrupted for a time, away from the worries of the workaday world, can help us to blaze new trails in self-realization. It is in ritual where the deep well of knowledge is filled within us. It is in our independent work that we see what surfaces within it. Regardless of how one goes about doing so it is important to understand personal thought processes, to seek out new things, to dream improbable dreams and push ourselves to unseen heights. Through introducing new ideas and dreams into ourselves and refashioning familiar ones we understand how those thoughts effect things through words and actions. Through these words and actions we can change the world. Through fostering life in the Magus State, at the crossroad of thought where the whole of the world becomes a temple in our minds, we can assure that our intentions are always manifesting the most positive outcomes possible.
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“The Symbologist”
By Michelle Snyder, OES
“Song of the Bee” Bee keeping is a prehistoric activity. In Spain, depicted on a wall, is an image of a human collecting honey, ca. 15,000 BC. In Egypt there is an image of a beekeeper that dates to 1300 BC. Bee symbolism was associated with kings until the discovery that the king-bee was a queen, after which bees became linked to the Great Goddess, representing communal and mutual support, as well as fertility. A beehive displays an industrious gathering of workers, who toil with seemingly endless energy. The bee’s wings and their ability to distill heavenly honey from the fragrance of flowers contribute a spiritual dimension to the bee’s symbolism. Honey is sweet yet beneficial, a healer of wounds, and is associated with ambrosia, the food of gods. In Ireland bees produce the honey from which mead (the drink of immortality) is made, and are protected by law. To the Celts, the bee represents secret wisdom from the otherworld, and Celts refresh themselves with honeysweetened wine. In Greek mythology bees are connected to Zeus, who was born in a cave sacred to bees and was nourished by honey.
In antiquity the Great Mother was also known as the Queen Bee; at Eleusis and Ephesus her priestesses were called bees. Given the long history of feminine association, it is reasonable to conclude that the bee was later used as a cryptic symbol for those who still worshipped the Great Goddess during the time when the Church suppressed such ideas. Charlemagne had bees embroidered on his royal robes. Napoleon also had bees on his robes, symbolizing cooperation and prosperity. Bees are found in Masonic Symbolism. In The Encyclopedia of Freemasonry (1917), Albert Mackey writes: “The bee was among the Egyptians the symbol of an obedient people, because, says Horapollos, of all animals, the bee alone had a king.” He goes on to explain that Freemasonry has adopted the beehive as an emblem of systemized industry. One could reflect upon this statement, considering that the bee does not have a king, but a queen who governs the hive. In Proverbs 6 it is written that we should “go to the bee, and learn how diligent she is, and what a noble work she produces: whose labor kings and private men use for their health. She is desired and honored by all, and, though weak in strength, yet since she values wisdom, she prevails.” Of these verses Charles Hunt states: “Here the bee is a symbol of female wisdom and the virtue of noble work” (Masonic Symbolism, 1939). As we trace this symbol to its origin, it is associated with the activities and virtues of females, the goddesses and priestesses of antiquity, and Wisdom of the scriptures (also female). Given these historic uses, it is likely that the bee is indeed a symbol of the female, and perhaps in Masonic use, the Order of the Eastern Star.
Bees are associated with priestesses, prophets, poets, and philosophers: the spiritual associations with bees link them to purity, inspiration, eloquence, and intellect. One legend tells of bees alighting on the lips of babes, granting gifts of eloquence and poetry to Pindar, Plato, Sappho, and St. Ambrose. Christianity considers that bees embody a spark of divine intelligence, imparting symbolic property to the buzz, or song, of the bees. The bee’s honey and song represent Christ’s sweetness and pain, mercy and Article © 2012 Michelle Snyder, M. Phil., author, judgment. Here, the bee symbolizes the Christian, the hive columnist, public speaker. Visit Michelle’s website and represents the Church. blog; her book, Symbology: Decoding Classic Images is available at Amazon. Bees are disciplined, and they collectively ensure the survival of their species, and thus symbolize the survival of the human soul. An individual bee symbolizes the quickening power between heaven and earth. Carved on tombs, bees signify immortality. Because bees disappear for three months of winter only to reappear in spring, they have become a symbol of resurrection. Plato declares that the souls of the dead are resurrected as bees. The Path of TWT the Bees, a German expression, refers to the “wind” that carries the souls.
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The Coaches Coach: “The Square of Virtue” By Bro. John Nagy Vices, Superfluities and Virtues are intimately interconnected. By Divesting yourself of Vices and Superfluities, you Develop Virtues. By Developing Virtues, you Divest yourself of Vices and Superfluities. – Dr. John S Nagy The Apprentice, through his Foundational Work, develops the very Working Tools he shall need for his later Practice. One such Working Tool is the Square of Virtue. This Square is developed with every well-directed Strike of his Common Gavel. Without such effort, his Square shall never be True.
Working Tools are not often thought of as being things that reside within one’s self. They are almost exclusively represented as outside constructions that must be manually used. Untrained minds might come to believe that such external instruments have nothing to do with the Internal Workings of a man. This thinking is most unfortunate. Too few men have an in depth understanding that these external representations symbolize valuable human Characteristics. Developing these Characteristics improves men’s overall value and abilities. Men who internalize these Working Tools Transform their very being. The Square, and more specifically the Square of Virtue, is such a Working Tool. It represents a multitude of things, concepts and ideals that are highly prized by those who seek to Develop and Use it. It is Rendered in countless forms and in endless ways. It is referred to strategically in many interactions, Masonic and otherwise. Those skilled in its Use Apply it Masterfully to situations, behaviors and choices. It is both a guide and rule. It is a Working Tool very Worthy of Developing.
concerns. They are mistaken though in thinking that Working Tools can be purchased with anything other than well-directed Personal Work. This internal Work is the only payment that shall ever bring forth Working Tools Worthy of Use. Men thinking otherwise shall be forever at the mercy of their own shortsightedness. Their Squares shall remain undeveloped. The Application of the Square of Virtue is not directed toward external physical concerns. It is directed toward inner concerns that are matters of the spirit.i To deal effectively with such matters, a complimentary spiritual Working Tool must be Developed first before such a Tool can ever possibly be used. How this Working Tool is Developed would surprise those men who have not taken the time to review its functions. Functions The Square of Virtue reveals what is Right in relation to what is Virtuous. “Morality” might sufficiently describe the Square in question if a man were asked for a suitable synonym. Many more words could assist a man toward better understanding the breadth of its involvement. Looking at a typically offered definition of the word, “Virtue”, provides the following: Virtue / Noun: 1. behavior showing high moral standards: morality. 2. a quality considered morally good or desirable in a person. 3. conformity to a standard of right. 4. a particular moral excellence. 5. a beneficial quality or power of a thing. 6. manly strength or courage: valor. 7. a commendable quality or trait: merit. 8. a capacity to act: potency. ii
Development The very thought of Developing a Working Tool is foreign to most men. Most men might think that Working Tools can or should be purchased for some reasonable price and then applied as needed. They are correct in their thinking when such working tools deal with external physical 17
The Functions of Virtue can be astutely ascertained by carefully Perpending its definitions. Virtue guides behavior. It improves people who practice it. Virtue standardizes judgment. It benefits and it empowers. Virtue strengthens those possessing it; it credits. Virtue manifests
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“The Square of Virtue”- Bro John Nagy (Continued from page 17) potency. Every one of these Functions is a direct result of Virtue. It is these specific Functions that must be employed for Virtue to exist within life. Working Relationship How does one manifest Virtue? It might not occur to some men that deliberately Working upon themselves in one area of their lives directly affects other areas. This is understandable. There are men who create imaginary
discerning what remains superfluous. This requires a Prudent inner eye, a Temperate manner, a Judicious application and enough Fortitude to fully bring about all necessary Divestments. The orchestration of each Divestment requires the earnest and thorough development of each of these Cardinal Virtues and others. It is only through the concerted efforts that men make toward Divesting themselves of unnecessary activities, habits, behaviors, thoughts and investments that they come to realize a Virtuous life. A Man’s Square of Virtue is undeveloped when his Common Gavel goes unused.
walls around aspects of their lives in an Points to Perpend: effort to keep more acceptable things 1. How would your life change if your segregated from their more unruly life elements. Their Common Gavel was fully engaged? resulting actions bring about a psychological disconnect 2. What Conscious steps have you taken to Wield your from the very things that deplete them and therefore need to Common Gavel? be worked upon should they desire their lives to improve. 3. On a scale from one to ten, with one being “no true effort” and ten being “a full out This “compartmentalization” breeds thinking that assault” how would you rate your Square of Virtue eventually gets violently disturbed when imaginary walls don’t hold up as presumed. When they tumble, Builders are Development effort? usually left startled and reeling. They begin to see how 4. If you were to remain true to your Obligation, what intimately connected are the very things they made great actions should you be taking next? effort to keep separate. The Builders of such edifices may make effort to rebuild these walls. Footnotes i That unique quality of living creatures that is maintained, They may come to understand though that such a time is a sustained, and nurtured by choices and behaviors. perfect moment to reflect upon what new efforts could be ii http://www.merriam-webster.com/dictionary/virtue made toward Building themselves Better. When this Understanding takes hold, Builders may also realize that the very thing that they need to do to Build Virtue is to wield another Working Tool – the Common Gavel. Dr. John S. Nagy is a Master Mason, Lodge Musician Well-Aimed Wielding It doesn’t surprise those who have “done the Work” that the Common Gavel is perhaps the best Working Tool employed to manifest Virtue. After coming to Understand what is Important in life, the Common Gavel is fully engaged toward Divesting that which is not. The efforts any man makes to do so requires developing psychological muscles that might not have been exercised as rigorously as in earlier times. It takes conscious effort to wield this Working Tool. A sharp eye must be kept upon all that is important and safeguarding the same while 18
and Masonic Education provider for his two Lodges and for others who support his sharing. He is author of the “Building Series” of Masonic Education books. His books, Building Hiram, Building Boaz, Building Athens, Building Janus and Building Perpends, his Videos “The Coaches Coach: Building Builders” Parts 1 & 2 and his Uncommon Masonic Education Workshops cover aspects of Masonry designed to Build Better Builders. His materials are used to instruct Blue Lodge, Scottish Rite and York Rite Candidates in Symbol Recognition, Understanding and Application. You can find out more about him, his books, his videos and his workshops through his webpage at: http://www.coach.net/BuildingBuilders.htm
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T here has been a great deal of controversy of late concerning the symbol of the skull and crossbones and whether or not it should be regarded as a legitimate Masonic emblem. The present article is an attempt to demonstrate that the aforementioned symbol is indeed authentic in its Masonic association, for it both conceals and reveals genuine Mysteries pertaining to our Craft. Considering the fact that the skull and crossbones continue to be a common addition to Chambers of Reflection and Third Degree Tracing Boards of many Masonic Jurisdictions, as well as a prominent feature within the Templar ceremony and Kadosh Degree of the York and Scottish Rite, respectively, it would seem to this author that the symbol’s legitimacy is, if the reader will allow the parlance, a ‘given.’ But, unfortunately, for many Masons the connection between the seemingly macabre emblem of the skull and crossbones and our Gentle Craft is one which remains obscured by what in all probability are simply and understandably the shadows of their own ill-founded fears and insecurities. For, the association of the symbol of the skull and crossbones with notions of piracy and poison has no doubt left many Masons desirous of distancing themselves and indeed the Fraternity from the symbol under discussion and like emblems. Memento Mori. It is natural to fear death, but we as Masons are taught to view that inescapable moment not as something about which to dread, but rather as the motivating factor in accomplishing our own work and duty as men and as Masons. “The particles [of the hourglass] run rapidly, and, for aught we know, with the passing of one of them you or I shall die. It is uncertain. We should not…neglect a moment, but…do all we can do to the great end of being really happy. For we shall die, and in the grave there is no working. There is no device, no knowledge, no pardon there.”
application which is equally if not more profound in its relevance. We shall begin our explication by first focusing on the Masonic significance of the death’s head or human skull. In his book Low Magick, Bro. Lon Milo DuQuette half-jokingly stated regarding the mechanism of ritual work and ceremonial magic that “[i]t’s all in your head…you just have no idea how big your head is.” According to one 18th century Masonic expose, Bro. DuQuette is absolutely right. In Samuel Pritchard’s Masonry Dissected we encounter the following dialogue: Q. Have you any Key to [the Secrets contained in the Lodge]? A. Yes. Q. Where do you keep it? A. In a Bone Bone Box that neither opens nor shuts but with Ivory Keys. Q. Does it hang or does it lie? A. It hangs. Q. What does it hang by? A. A Tow-Line 9 inches or a Span. Q. What Metal is it of? A. No manner of Metal at all; but a Tongue of good Report is as good behind a Brother’s Back as before his Face. -- N.B. The Key is the Tongue, the Bone Bone Box the Teeth, the TowLine the Roof of the Mouth.
A similar exchange, appearing in the Sloane Ms., led historian Tobias Churton to declare outright that indeed “the Lodge is in the head.” This suggests that the Lodge, furniture, ornaments, and Officers may all have their reflection within the make-up of man. Sufi-inspired Russian mystic G.I. Gurdjieff offered a similar teaching. According to Gurdjieff, every man, not unlike a For this reason we are given a sobering reminder every time we Perfect Lodge, has an internal sevenfold constitution which he have the fortune to sit in Lodge during the Raising of a Fellow of termed the Seven Men. This notion is not unlike the Theosophical the Craft to the Sublime Degree of Master Mason, or, conversely, teaching concerning the septenary nature of the soul of man, an during the Knighting of a Mason as a Templar or Knight Kadosh, interpretation which has, since the occult revival of the 19th that death is always near, and that it could come at any place and century, consistently been extended by authors such as Manly P. any time, regardless of the person or persons involved. Hall, J.S.M. Ward, and W.L. Wilmshurst to the seven Officers which constitute a Perfect Lodge. Be it in the Chamber of Reflection (in the Jurisdictions where one is permitted or required), the Tracing Board of the Master “[M]an, the seven-fold being, is the Mason Degree, the Knighting ceremony of the Order of the most cherished of all the Creator’s Temple in the York Rite, or the Knights Kadosh Degree in the works. And hence also it is that the A.&A.S.R., S.J., that which stands as the primary reminder of the Lodge has seven principle officers, grim truth that death is ever immanent is the chilling human skull and that a lodge, to be perfect, and/or crossbones. However, the symbol also has an esoteric requires the presence of 20
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Skull and Crossbone - Bro Newman (Continued from page 20) seven brethren; though the deeper meaning of this phrase is that the individual man, in virtue of his sevenfold constitution, in himself constitutes the “perfect lodge,” if he will but know himself and analyze his own nature aright.” More recently, in his formidable book Freemasonry: Symbols, Secrets, Significance W. Kirk McNulty applied a decidedly Jungian solution to the problem of Masonic ritual, placing the Lodge, Candidate, & Officers squarely and neatly within the conscious and unconscious mind; that is, inside of the head.
the question of the legitimacy of the present symbol under scrutiny. Regardless of the negative connotations which may surround the image, the symbol of the skull and crossbones, whether considered exoterically or esoterically, is absolutely possessive of profound Masonic import. As we have demonstrated, the image is suggestive of both man’s mortality and, more significantly, initiation within the Masonic Lodge. We are hopeful that we’ve aided our more uncertain Brn. in laying aside some of their underlying fears and insecurities concerning this most curious but otherwise potent of Masonic emblems. For, the symbol of the skull and crossbones points at once to the inevitable end of man, as well as to one of the means by which he might accept and come to peace with the knowledge and anticipation of such an ending: tried and true Masonic initiation.
The crossbones are also possessive of an intriguing Masonic application. In the guidelines provided by the Grand Lodge of CO for implementing and conducting a proper Chamber of Footnotes Reflection, Masons are informed that “[t]he crossbones are also a 1. meaning Remember Death 2 .Folger Ms. 1 hint at the pillars, the portico of man upon which he must stand 3 Samuel Pritchard’s Masonry Dissected (1730) as he labors in the quarry.” As Matthew C. Pelham, Sr. demonstrated in his thought provoking article A Search for More 4. Tobias Churton’s The Golden Guilders: Alchemists, Rosicrucians, and the First Freemasons, p. Light in the Symbolism of the Skull 222 and Crossbones, the association 5. Song of Solomon 5:15 between the crossbones, which themselves are always constructed using human femurs of thighbones, and the two Pillars of the Temple, Reference stems no doubt from the verse in Blavatsky, H.P. The Secret Doctrine Song of Solomon which announces Churton, Tobias The Golden Builders: in a moving hymn to Deity that Alchemists, Rosicrucians, and the First “His legs are as pillars.” Still, there Freemasons is another similarity between the Cook, A.B. Zeus Pillars of the Masonic Lodge and De Hoyos, Arturo Committed to the someone’s (or, more specifically, Flames: The History and Rituals of a something’s) legs which is so Secret Masonic Rite (with S. Brent Morris) absolutely striking that I dare not De Hoyos, Arturo Albert Pike’s Esoterika fail to give it mention. DuQuette, Lon Milo Low Magick: It’s All In Your Head…You Just Have No Idea In the Greek myth of Jason and the How Big Your Head Is Argonauts, the ship Argo sailed to Europa in Crete following McNulty, W. Kirk Freemasonry: Symbols, Jason’s legendary retrieval of the golden fleece. Upon the island Secrets, Significance of Europa the Argonauts encountered a great metallic giant called Ouspensky, P.D. The Fourth Way Talos, meaning sun or solar, which was cast wholly of solid Porter, Cliff The Secret Psychology of bronze. His legs, on the other hand, while also made of bronze, Freemasonry were cast completely hollow, and one of them, it was said, Pritchard, Samuel Masonry Dissected contained a single vein through which flowed the divine ichor or Ruck, Carl A.P. Classical Myth golden blood of the gods. The presence of the ichor within his The Holy Bible: Master Mason Edition leg animated the giant, enabling Talos to perform the sole Ward, J.S.M. The Master Mason’s function for which he was created; that is, to circumambulate Handbook Europa three times daily in order to protect and guard the land Zain, C.C. Ancient Masonry from approaching pirates. If the reader will recall, the Pillars of Freemasonry are also said not only to have been hollow and cast from bronze, but according to some traditions within the Craft, it was only one of them which contained the treasured archives of Freemasonry, not unlike Talos’ peculiar legs, only one of which Image on this page found atwas possessive of the Olympic gods’ magical ichor. Lastly, it is http://www.mckim.nescotland.co.uk notable that scholar A.B. Cook interpreted the myth of Talos as being a veiled allusion to the Masonically-relevant lost-wax casting method of metallurgy, thus bringing us back full circle to TWT 21
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