Cross Keys January 2018 (Freemasonry)

The Cross Keys January 2018

Number 206

The Monthly Newsletter of Lodge Houstoun St. Johnstone No.242

Cross Keys January 2018

From the Editor The opening considers the Craft is moral terms and explains that is just part of the story.

In this issue:

A couple of long articles which are worthy of inclusion dominate this month. The first is the brother from last month, Anthony Haye, but this time it’s his master’s address which has points every master elect and possibly every brother should read.

1865 Inaugural Address……. 4

The second long article continues the Russian theme. This time is the ceremony of admission to the 7th degree under the Swedish Systems in the 18th C. Many will recognise large parts of the ceremony from other orders.

Phoenix Lodge ……………..10

Happy New Year to every brother!

System of Morality…………. 3 21st C Tracing Boards …….. 7 Modern Masons ……………. 8 Texas SR Cathedral ………... 9 Murals …………………….. 14 Rituals of Initiation ………..15 Philosophy of Ritual ……… 16 Book Review ……………… 17 Mark Degree ……………… 18 242 OBs 2018 ………………19

The Cross Keys is a free magazine distributed across the many countries in order to spread the good (and sometimes not so good) qualities of the Craft. All views are of individual brothers and not any organised body.

Editor: Bro. N. Grant Macleod PM of Lodge Houstoun St. Johnstone No. 242 PM of The Anchor Lodge of Research No.1814 Past Provincial Grand Secretary of the Province of Renfrewshire East.

Proof Reader: Bro. Allan Stobo PM of Lodge Houstoun St. Johnstone No. 242 Treasurer 242

All Scottish Constitution.

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January Meetings Thursday 14th EAD by 242 Thursday 28th Walk Through EA Degree Tuesday 16th January visit to St. Barchan No.156 to confer FC 7.30pm start

System of Morality

F

reemasonry is avowedly concerned symbolism attached to working tools, to pilwith morality. Its symbols are inter- lars, etc that are now common with walled preted for the candidate in moral mounted TBs. terms (thus, when the working tools are displayed in the first degree, the candidate is Many new masons will search the internet told that 'we apply these tools to our mor- and come across a great deal written about als') and its ceremonies are effectively mo- the symbolism of the Craft—some intended rality plays, stressing particular virtues. Of and some not. Obviously, every mason must course one can argue that the Third Degree be careful about believing what is read on is both a morality and a mortality play, in the internet. The best advice is to use a recthat the candidate is reminded of his mor- ognised website such as a Grand Lodge, a tality when he is raised - he is not symboli- PGL or a known lodge site. If in doubt, ask another brother in the cally resurrected from Much more esoteric symbolism can be lodge or email your PG the dead, any more found in other orders….

Secretary. than Hiram Abiff (whose sterling qualities of courage, integrity and steadfastness the candidate is taught Many masons may wonder about much of to emulate) is literally raised from the dead the symbolism that does not appear in the in the traditional history that is related dur- three degrees and they will be correct in ing the course of the ceremony. Hiram Abiff wondering what is going on! Much more esis simply decently re-interred with the hon- oteric symbolism can be found in the other orders which provide a fuller story of the our and respect due to him. whole masonic picture.

But what of the Tracing Boards ? Are there not esoteric interpretations of the symbol- This can vary from chivalric degrees ism in these complex visual images ? Un- (Knights Templar, Red Cross of Constantine) doubtedly there are, but they are not ma- to Rosicrucians to the red degrees of masonsonic.. The explanations given in the rituals ry—all are interesting and I’m sure there of the three Craft degrees relate solely to will be at least one which will have some inthe legends of those degrees and to the sym- terest for a brother looking for more than bols that the candidate encounters in the just a moral story. Brethren who venture no course of the ceremonies. The earliest TBs further than RA Masonry are missing out were chalked on the floor and contained on- considerably on their masonic development, ly the basic of symbolism. It is highly un- but many have no interest other than having likely to have any esoteric content imparted a cheap drink. or intended. They were very useful in explaining to candidates some of the moral

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Inaugural Address 1865 INAUGURAL ADDRESS on Monday, 9th January 1865.

[Extracted and transcribed by Bro. Kenneth C. Jack from ‘The Scottish Freemasons’ Magazine, February 1st, 1865, pp 21/22] The honour which you have done me, in elevating me to the highest seat in this Lodge, necessitates my doing every-thing in my power to advance the interests of the Craft, and so prove to you that I am grateful for your kindness, and anxious to forward your interests. If I fail in the proper discharge of my duties, or do not come up to the brilliancy with which Past Master, Brother Reid and others, have filled this chair, you must ascribe it to my want of ability, not to the absence of inclination. My endeavour shall constantly be to promote the true interests of this Lodge, so that when I leave this chair, I may hand it over to my successor in as flourishing a condition as my esteemed friend Past Master Brother Reid has surrendered it to me.

Furthermore, with your assistance Brethren, I hope to be able, before long, to inscribe upon our banners the gallant motto of the “Greys,” SECOND TO NONE; but I must assure you, that without your cordial co-operation and assistance, such a hope can never be realized, and thus, I must call upon your Masonic obligations, and your desire for the advancement of the Lodge, to nerve you on in the great work which lies before you. If you support me, test the great work which lies before you. If you support me, rest assured that nothing shall be wanting on my part, to raise the working and the status of the Lodge to the highest eminence. Remember, that though a Lodge can get on very well with an indifferent Master in the Chair; if the other Office-Bearers do their duty, the best intentioned and ablest Master must feel his endeavours futile, if he has not the support of his Office-Bearers, as well as that of the other Brethren. It should be the laudable ambition of every Brother to fill some post in the Lodge. By careful discharge of the inferior offices, he proves to the Brethren his fitness to fill the highest, for he only can properly command who has in an inferior post learnt to obey. I hope, then, on leaving this chair, to find many aspirants for it, and that the other offices will be eagerly sought after by the younger Brethren, who may, at some future time, desire to rise to the highest honour among us.

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Tonight, I would crave your indulgence, while I briefly point out what are the duties incumbent upon the Members of a Lodge, which they are sworn to discharge, and the neglect of which is an offence against every Masonic law. A man, when he has received the Light, and been put in the possession of the signs and tokens by which Masons know each other, at once fancies himself an adept in our mysteries. He may be able to repeat the ritual from the opening to the closing, and from that, imagine that he knows everything that Masonry has to teach him. I regret to be forced to dispel this fond delusion, and to assure such a one, that he is still on the threshold of the Lodge, and still struggling with the darkness of the outer world, “ What !” one may reasonably exclaim; “ Do I know nothing of Masonry, I, who have filled every office in the Lodge ?” Very probably you do not my Brother, for, as I have already said, the Ritual of Masonry is not the mystery of Masonry, any more than the sacrament of Baptism is Christianity.

The Ritual is simply your introduction into the Craft, and the mode by which you can only be permitted, or even have the power of studying its mysteries. When I was first made a Mason, I entertained the laudable ambition of rising to this chair, and to qualify myself to discharge its duties, I ground up the Ritual, which I was wont to repeat on all occasions when requested, with much inward satisfaction to myself. That happened a good many years ago—for although a young man, I am comparatively an old Mason.

During the second year of my Masonic career, an old Brother, one who had devoted many years to the speculative sciences of our Order, took me aside, and said I should now enlarge my Sphere of Masonic knowledge if I wished really to understand Masonry in its widest extent, and gave me a list of the authors to study.

As was very natural, I felt chagrined at this turn of affairs, and surprised that I, who, in my own estimation was second to none, should yet be only on the beach of Masonry, and before me the broad ocean still untracked and still unknown. However, I took his advice, although with a very bad grace, and glad am I that I did so, for the more I have studied Masonry, and the deeper I have dived into its mysteries, the more convinced have I become, that it is a universal teacher; the sister to true religion, lead-ing up from earth to the great white throne, “from Nature up to Nature’s God.” Days and nights have I

Inaugural Address 1865 (ctd) spent in studying our sublime mysteries by the midnight lamp, by the broad flaunting blaze of the sun, by the pale radiance of the moon. On the sea shore I have listened to the long melancholy roll of the waves; and in each little shell, with its exquisite whorl, found the finger of the great Creator. On the mountain summit, in the dark and sombre forest, upon a bed of wild flowers, have I found His work; and in the town, with its vice and crime, with its sins and sorrows, there, too, have I found Him. The greater part of what I do know, has been acquired in the study of Masonry.

Masonry presupposes in every candidate for her mysteries, a knowledge of and a belief in God. That knowledge she perfects in the earnest student, that belief she deepens in his breast. Know God, is the sum of all Masonic teaching. And, my Brethren, is not this a sublime knowledge, which can, ‘neath every clime, unite people of every country and creed in the broad band of brotherhood— “That strict pledge, which, once partaken, blunts the sabre’s edge, it takes even contending tribes in peace unite, and hated hosts seem brethren to the sight!

I think, from these remarks, you will agree with me, Brethren, that the Ritual is not Masonry, and that it is only the means towards an end.

To enable you to attain that end shall be my endeavour, so long as I have the honour and the happiness to fill this chair. If you will only give me your attendance, support me in my schemes for the improving the standard of Masonry; I have little doubt but the time will come, when other Lodges, taking up our cry, will make her blaze as brilliantly as ever she did in days of yore. It has been a subject of deep regret to many able and accomplished Masons, the decline and partial fall of our Order. It only remains for the Brethren at the present day to resolve to study its mysteries, once more to up rear the altar upon the square of truth, when that peculiar perpendicular line, linking the love of the Father in Heaven with the bond of Brotherhood on Earth, will be even as Jacob’s ladder, upon which the good messengers will be continually found travelling, Masonry is no idle service, no vain imagining of light minds, but the solid growth of many ages, upreared by the

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greatest minds of antiquity, and established by the mightiest intelligences of all time. Is it then, not a cause to be proud of? Is it not a high privilege to be allowed to range under that honoured banner? And is it not something to boast of in aiding the advance of that time, when “Man to man, the World o’er, brothers be?”

Shall

One thing demanded of a Mason is then, study; another equally important duty is regular attendance at Lodge Meetings. This, I regret to say, is a duty little attended to at the present day. Brethren appear to consider this of no consequence, forgetting that at their reception they promised this at all times, sickness and pressing emergency alone preventing. It is exceedingly disheartening to a Master to find himself left unsupported by the Brethren. It is uncourteous towards himself personally, and an insult to the Lodge. Every Brother is a block in the building of the Lodge, without which it cannot be perfect. Besides, it surely is no great call upon their time to ask them to be present twice a month, or about eighteen times a year. I sincerely trust that, during my term of office, the old members of the Lodge, as well as the young, will rally round the chair, so that a goodly show of ashlars may greet the eyes of my successor. In honouring the Lodge, the Brethren must remember they honour themselves; but in allowing the least innuendo, or giving rise to such against it; they dishonour themselves. A man, to his grave, is a Mason; he cannot escape from his obligations, and if he does not fulfil these to the utmost letter, then he fails in the display of everything noble and honourable in man. Furthermore, it is his duty to come forward and take office in the Lodge, and for that purpose he must be a regular attender at all meetings, so as to qualify himself for discharging its duties.

The duties of Office-Bearers are imperative; they are doubly bound to discharge them, both by their obligations as Masons, and by their oaths of fidelity as Office-Bearers. A Brother, before being raised to the dignity of the chair, should have passed from Inner Guard to Depute Master. It is no use saying that such a law would be inexpedient at the present day. It was the rule in former times, and I cannot see why it

Inaugural Address 1865 (ctd) should be departed from in the present. Nothing is so ridiculous, nothing more contemptible, than to see Brethren requiring to be prompted in repeating a few words that a child of seven could learn in ten minutes. A Master should be perfect in every office of the Lodge—this can only be got by serving in every office; and the honour of being raised to the chair would be more highly appreciated, and more sought after, were there greater obstacles in the way of obtaining it. The Master would discharge his duties with greater zeal, and his efforts at benefiting the Lodge be rewarded with greater success.

“The power of the Master in his Lodge is absolute; he is the supreme arbiter of all questions of order, so far as the meeting is concerned. Nor can any appeal be made from his decision to that of the Lodge. He is answerable to Grand Lodge alone for his conduct, and all complaints against him must be presented for consideration to that sovereign tribunal. For no misdemeanour, of whatever nature, can he be tried by his Lodge ; for as no one has a right to preside there in his pre-sence except himself, it would be absurd to suppose that he could sit as judge, while, at the same time, he appeared in the position of the accused.”

Brethren, these are the privileges of the Master according to Masonic law; I sincerely trust that while I hold this chair, I shall never be called upon to exercise them. At the same time, I may assure you, that I shall not allow the dignity of this chair, or the honour attaching to it, to be sullied by the slightest act of any Brother. If I can do nothing else in handing over the reigns of government to my successor; at least I shall hand them over as strong and as untarnished as they were handed over to me. While on this subject, it may be as well, Brethren, to inform you, that while in the chair, the Master must be treated with the utmost respect—his commands implicitly obeyed. One of our ancient charges says explicitly, and I recommend it to your earnest attention, Brethren, when in Lodge. “ You are not to hold private committees, nor separate conversations, without leave from the Master, nor to

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talk of anything impertinent or unseemly, nor interrupt the Master; but to pay due reverence to your Master, Wardens, and Fellows, and put them to worship.”

Brethren, I have thought it right, in as plain language as I could muster, to lay before you the duties of the Brethren to the Lodge. I trust that you will take to heart what I have said, and assist me in all things to promote the interests and welfare of the Lodge. It is my anxious desire to destroy anything appearing like self in any Brother, and to unite the Lodge in one harmonious whole. If, in my endeavours to rule this Lodge properly, I fail in doing so, or if by my actings I should give offence to any one, I beg of you to remember, that I do not sit all the term of my life in the chair, and that if dissatisfied at my actings, the remedy is clear, and you can turn me out at the first election.

The error Brethren often make in leaving the Lodge is, supposing the man to be the Master, while in reality the Master is distinct from the man. To abandon the Lodge, then, for the doings of one person who must in a definite term vacate the chair; is, to say the least of it, silly, I trust, however, and I trust with the utmost confidence in the Brethren, that my term of office, if characterised by little else, will at least be by the drawing still closer of the ties of brotherly love and affection, and the uniting of the individual Brethren of the Lodge into what may be well called a band of Brothers. May God be with you all, my Brethren.

I wonder how many OBs and brethren have bothered to read this far!! Bro. Haye has many valid points for today despite this being written over 150 years ago.

The Next Stage for the 21st C Tracing Board?

Tracing boards started life being drawn on the floor, usually of the public house where the lodge met, by the Tyler. Often this was a paid post so they must have been decent or at least knowledgeable in their symbolism. Soon this became a great deal of work as they became more complicated and lodges where then able to afford an actual printed cloth which was laid on the floor.

These would then be rolled up which would damage the paint and hence once a lodge could afford this, it would be framed or hung on the wall as seen by the wall cloth in Holywood Lodge in Northern Ireland.

These were then further developed by various brethren such as Harris into the tracing boards most lodges have today. Now! What about the next stage of development? The Craft has not stood still or rested on its laurels until recently and we are now suffering for it.

I’m talking about allowing candidates to sit comfortably with the deacons and having access to an iPad. After some palpitations from some brethren, yes an iPad where they can either zoom in on the tracing board or swipe to see zoomed in images to make the lecture clearer as shown by the three at the bottom.

If lodges are struggling for brethren who do this lecture, rather than missing it out as many do today, it would not look out of place of the lecturer also had an iPad—and wait for it…..read it? Of course it would, but what lodge is radical enough? One that wants to survive I imagine. It’s worth a go and if it works then success.

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Modern Freemasons Arcane rituals, secret handshakes and old guys

Charity Steward for the Provincial Grand Lodge

running the country from behind the scenes?

of Essex. “Freemasonry is even more important

That’s not what the Freemasons are about. Scuba

in the 21st century. You have to have something

diving, bungee jumping, paintballing, Apache heli-

to strive for, something that has value.”

copter rides – not activities you would typically associate with Freemasons.

But the Essex Cornerstone Club is dispensing with old stereotypes, running a series of socials and days out for young adults, as well as instilling

As well as a sense of belonging to something meaningful, Freemasonry teaches valuable life skills like leadership, finance management and public speaking.

in them the importance of supporting good caus-

“If you’re master of your lodge you have to run it

es.

like you would a business,” said Colin. “It’s a sup-

Since the group’s foundation in December 2015, it has attracted more than 100 young Freemasons from across Essex and east London, including from Romford and Hornchurch.

Open to men in their twenties and thirties, the club is a far cry from the popular image of an elitist conspiracy. There are around 3,000 Freemasons in Essex, and just less than a third are classed as young masons – that is those under 37.

Clearly Freemasonry appeals to younger people even as it celebrates its 300th birthday this year.

There is a strong emphasis on character and integrity and Freemasons are deeply involved in charitable work – Essex Freemasons raise around £1million each year.

“Young men are looking for something that has meaning,” said Colin Felton, Provincial Grand

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portive environment. Everybody is on your side.

You are with people who understand and want you to succeed.”

The Cornerstone Club is still in its infancy, but is planning a full range of events for 2017 to foster links between masons and attract younger members. Every Province should think about this.

Visit: http://www.essexcornerstone.com/

UGLE’s Future Planning Last month, the UGLE launched their plan to help lodges in their magazine. This is the work of the Improvement Development Group under Bro. Sir David Wootton. It is a series of steps to assist lodges retain and attract suitable candidates, and is worth reviewing. The summary is as follows:

Watch for future developments on UGLE’s website. It’s bound to have useful information for lodges.

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Russian Freemasonry—Phoenix Chapter The following is an excerpt of the Phoenix Chapter ceremony under the Swedish system in 18th Century St. Petersburg.

sepulchre wrought in stone with the carved image of the last Grand Master of the Knights Templars Jacques de Molay; on the sepulchral cover the following Latin letters were represented: LB. M.B. A.D.I. C. 1314 obviously reminding Knights of his untimely and cruel death. At the left of the Sacrificial Altar was placed the War Banner of the Order — red with a white Cross.

In the middle of the Temple a black gallows-tree was erected, on which a golden Templar Cross was hanging; a black sepulchral cover embroidered with flames of gold was placed at the foot of this gibbet.

At its left stood a fully armed Knight Templar with the visor of his helmet down.

The meeting place was divided into three parts— the vestibule the temple and the Holy of Holies. The Holy of Holies, or Sanctuary, was described as "an exterior symbol of that inner state of peace in the Deity, which may be attained by the enlightened assembly of the Perfected Elect," as a visible sign in the physical world of the invisible or spiritual principle dwelling both in Nature and in Man; it also corresponded to the Divine Nature of Christ. The temple was supposed to represent "the union of the Divine with the human principle, the visible Nature of Christ, human soul, the assembly of the faithful." The vestibule was an image of "the natural world, of the human body, and of the assembly of all those who know the darkness of sin and are desirous of the Light of true Wisdom."

A white curtain concealed the Sanctuary from the eyes of the unenlightened. On this curtain a Templar Cross was embroidered in red silk and also two Latin initials, V.V., meaning Veni, Vidi, or, as explained by the Swedish Knights, "Come, and thou shalt see Light." The temple was lit up by eighty-one tall wax candles placed in a golden candelabra of three and seven lights each.

The walls were richly covered with red hangings; the floor with red cloth divided diagonally by a green St. Andrew's Cross. In the East were placed seven steep steps leading to the Sacrificial Altar and the Prefect's throne which was draped in kingly purple with a white canopy over it. The Sacrificial Altar standing in front of the throne was covered with white silk, and an eightpointed Cross was depicted on the cover; the Altar was supported by lions' heads. On the Altar was placed a

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The Chapter was opened with the clash of swords.

The Grand Prefect struck the Sacrificial Altar with his sword, Grand Wardens crossed theirs. The Grand Prefect proceeded by giving three gavelknocks, and the Grand Wardens did the same with their swords. This was followed by one knock by the Grand Prefect, repeated by his Wardens and a gavel-battery of four knocks by the same three officers, The Chapter was then declared opened, and all Knights present crossed their hands on their breasts, this being the sign of fidelity of that particular degree.

Every Knight present had to be attired in the garments appertaining to the high degree worked therein. These garments consisted of white woollen mantles with eight-pointed Crosses embroidered in red, super vests of gold brocade, white tunics edged with black, girdles of red silk, boots with spurs, white hats with red cockades and white plumes, white gloves with the representation of a cross in red and of the individual arms of every Knight. Different ranks attained by members of the Chapter were distinguished by Crosses, chains and sashes of different colours, shapes and materials, worn either round the neck or over the shoulder. Every Knight had a long sword with a crown and a cross upon its hilt, Swedish Knights, if such were present, were clad in complete Mediaeval armour— chain mail, cuirass and helmet.

After the Chapter had been opened, the youngest Herald in a white silk mantle adorned with gold and

Russian Freemasonry—Phoenix Chapter (ctd) wearing a hat with red and white plumes called the roll of the members of the Chapter entitled to be present.

The Grand Prefect then commanded that all the necessary jewels and ornaments should be brought into the Temple. Two Heralds and two Directors of Ceremonies, accompanied by Grand Officers, immediately departed to an adjoining room, where the jewels of the Order were kept. They came back in a solemn procession: first, two Directors of Ceremonies, then two Heralds, the Standard-Bearer, the Grand Treasurer carrying sashes and rings, the Secretary carrying spurs, the Prior with the Holy Bible, and last, two Grand Keepers of the Temple. These jewels were placed on special tables, the Bible was put on the Sacrificial Altar. The Prefect having taken his place on the throne opened the Bible at the 21st chapter of the Revelation of St. John and placed his sword on the open page.

The ceremony began with the Grand Prefect's question: "Enlightened Brethren, Keepers of the Temple, what is the hour?" and the answer: "The Sun of Truth is shining from the heights of the East." The Prefect continued "May the Light of the Sun shine in your souls." Soft music followed this and a hidden choir chanted: "How glorious is Our Lord in Zion," all Knights crossing both arms on their breasts and kneeling down for a prayer.

After this or a similar prayer, the Chapter was declared opened in perfection. Should a candidate for admission to the degree be waiting outside, the Grand Prefect demanded the candidate's genealogical table to be read aloud. If this was found in order, two Brethren who vouched for the candidate's good faith were directed to bring him into the Chapter.

tree, and the invitation from the Grand Prefect was taken from him by the two guarantors, who then burnt it and scattered the ashes. An oath was administered to the candidate, who had to swear to be "a faithful, modest, obedient, stable, zealous, fiery warrior and a valiant noble Knight." After the solemn administration of this oath, the candidate was questioned "Do you swear by the Almighty and by the honour of a true Mason to co-operate in furthering the Order and to defend It from Its foes, visible and invisible?' He replied: "I swear by the Holy Gospel and by the sign of the Cross, to be obedient to the Commands of the Superiors and if called by them to hasten to combat till my death all enemies of the Cross and of the Order."

"May Victory or Death be your constant motto."

With these words the members of the Chapter signified the acceptance of the candidate into their midst. Two further vows were required from the candidate: (1) To keep inviolate the secrets of the Order, and (2) not to join the ranks of the Knights of Malta. After these had been taken, suitable armour for the newly-elected Knight Templar was brought in. He was then robed by the Grand Prefect himself with words appropriate to every part of the candidate's new garment.

The candidate's admission was granted after six distinct knocks, each symbolising one of the degrees already passed by the candidate. At the seventh knock the door suddenly opened. The candidate had to carry a sword to show his readiness to defend the Order. He was dressed in a coat of yellow leather, and wore a scarf belonging to the degree of Knights of the East (green with three ruby crosses). He remained covered. In his hands were placed two documents, one being his genealogical table and the other an invitation to join the higher work of the Order addressed to him by the Grand Prefect of the Chapter.

The candidate was first presented with a coat of mail "Be thou vested with the armour of God, so that thou mayest withstand the devil's assaults."

Then with gauntlets "Mayest thou withstand the evil day and conquer everything, remaining steadfast." Afterwards with a helmet "Take the helmet of Salvation and under the sign of the Cross thou shalt not be frightened by thy enemies' blows and ambushes"; then with spurs "Be thou like God's tempest in the hour of struggle, but have thy feet ever shod to go and proclaim peace"; then with a sword "Gird a spiritual sword which is God's Word.

Remember that this sword of a Knight Templar returns from a field of battle only victorious" and with a golden ring "Accept this ring as a token of the unbreakable union entered into by thee today with the Order of Our Lord, the very Order of the Holy Temple.

The candidate was directed to approach the gallows-

Finally a red enamelled eight-pointed cross bor-

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Russian Freemasonry—Phoenix Chapter (ctd) dered with gold and suspended from a white silk ribbon edged with green was presented to the candidate with a solemn admonition "May the Cross be thy justification and may this jewel ever incite thee to merit such justification."

The candidate was bidden to kneel down, and the Grand Prefect proceeded to give him the accolade.

This was done by touching first the candidate's right shoulder with the words:— "Be Master and cease to be servant!" The candidate's left shoulder was then touched "Be a free man and cease to be a slave." The Cross wrought in the hilt of the Prefect's sword was then kissed by the newly-initiated Templar, he was raised from his kneeling posture and was proclaimed by the Heralds.

The ceremony continued by the Grand Prefect "Thou hast been consecrated only as a worldly Knight, yet, our forerunners, the ancient Knights of the Temple, were also spiritual Knights, and thus thy union with the Order must become complete in the Sanctuary."

The white curtain hiding the Holy of Holies was then rent asunder, and the Sanctuary itself presented to the candidate's eyes. A skilfully managed lighting effect made this Sanctuary look like a space of vast dimensions, partly lost in far-off distance. Shadowy outlines of a mountain vaguely appeared on the seemingly remote horizon, and a golden Cross with a ruby rose glittered on its summit. Close to the partition dividing the Sanctuary from the Temple stood the Grand Altar clothed in purple; on it a seven-branched candelabrum with candles lighted, but overshadowed by the golden wings of the Cherubim, shone on the first words of the opened Revelation of St. John. A dimly twinkling lamp, representing "the faltering light of reason," was placed near by and also a brilliantly shining "Crown of Life Eternal of Immortality."

The Banner of the Order was unfolded over the Grand Altar (this Banner was purple with the Image of the Divine Lamb), and under this Banner another standard of the Order - white with an eight-pointed red Cross. A golden sceptre, "the sign of power," and a golden key with a triangle, " the sign of knowledge," adorned the Grand Altar, and incense burned before it.

The Grand Prelate of the Chapter stood before the Altar; his two assistants officiated with the censer and

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the water of ablution.

The candidate entered the Sanctuary in a solemn procession formed by the two Directors of Ceremonies with white wands of ivory, two Stewards with golden battle-axes, and a Herald, followed by the candidate, his guarantors and the Wardens of the Temple.

A further oath was then demanded from the candidate. It had to be given m a kneeling posture before the Grand Altar, two fingers being placed on the Holy Gospel.

The basin for ablution was then brought, and the candidate performed the ablution of his hands, his forehead and his heart, whilst the Grand Prelate was saying "May the Lord wash thy Heart in the Blood of the Lamb, and thou wilt find Eternal Salvation." The Novice was then clothed in a white robe and a dagger fastened to the girdle.

A red cord was then fastened round the Novice's neck with the words "May the Lord illumine thee with the Light of His Truth, and may He bring thee to His Holy Mountain!"

The Novice knelt down, and prayers were softly said by all present; a lock of hair behind the Novice's right ear was then cut off by the Grand Prelate, and amid murmured prayers, with incense rising in great blue clouds towards the distant Mountain, a blessing was invoked.

The new Knight surrounded by his companions returned to the Temple and was placed at the foot of the Sacrificial Altar Before him stood the Grand Prefect now with a crown on his head, a golden chain of nine enamelled crosses round his neck, a large red enamelled cross on his breast, a sceptre m his hands.

At the right of the Grand Prefect stood the Grand Almoner attired m a red ceremonial robe of ancient design, on his breast a golden cross, its centre representing in white enamel the Symbolic Lamb holding a banner with the Latin inscription around it and its reverse side the Crucifixion and the Crown of Thorns. The Order of the Temple, once victim of pride, envy, avarice and treason, has not perished

Russian Freemasonry—Phoenix Chapter (ctd) altogether. Faithful Knights are preserving its mysteries and rites. Now their numbers have been increased by one more warrior, I accept three finally and forever into the chain of Union of the Ancient Older of the Temple, into that chain which never breaks."

The Banner of the Order was then inclined three times over the new Knight's head, and the ceremony ended. A certificate on parchment was later delivered to the new Knight sealed with the seal of Russian Directory. This seal was described in the above mentioned Swedish Instruction, namely "We give to Our dear Directors by Us established as coat of arms a silver eagle on a red field, sitting on a mosaic floor of sand and silver. The eagle is holding the coat of arms of the Holy Order, that is, a red Cross on a silver field; behind this a shield and a green palm branch. Over the eagle with rays is a golden triangle with the All-seeing Eye. Later an historical lecture was delivered for the benefit of the newly installed Knight. He was instructed that the activities of the Templar Order were never interrupted, that deviations from its true aims had apparently happened during the times of the Order's opulence and thus brought about persecutions and downfall, but real ideals were being always followed by loyal knights and carried out up to the present day. The Brotherly Union of Templar Knights, their exemplary discipline, their fearlessness, purity of life and high morals, intellectual development, all these noble qualities summed up in the vow to spread and to defend the Christian faith, were true ideals of the Order.

The tragic death of the Grand Master of the Templar Order Jacques de Molay was described as the martyrdom of a valiant knight, who preferred to suffer

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death rather than betray the sacred trust reposed in him by the Order. The link between the Templar Order and Freemasonry was thus impressed upon the new Knight, and a corresponding explanation of Masonic degrees was given.

The letter J depicted in Swedish Lodges in Russia on a column, was explained as meaning Jacobus; the letter B, depicted on another column, as meaning Burgundius; the letter M, depicted on a coffin, as a completion of the two first letters, the import of them all being Jacobus Burgundius Molay, the Grand Master Martyr. Three blows which were said to have brought a Builder to his grave, were explained as symbolising envy, anger and greed, the real causes of the persecution sustained by the Templar Order; three knocks in the Lodge were allusions to the three vows of the ancient Knights Templars, namely,— obedience, chastity and poverty. The letter G of "the Flaming Star" not only signified God but also meant the Swedish word Gadga or Gallows, thus reminding the Candidate of the martyrdom of ancient Knights. Other symbols of the degree just passed by the newly installed Knight were also explained.

After the above lecture, a charge was given to the new member of the "perfect chain," exhorting him ever to strive to attain "the highest enlightenment through faithful observance of all instructions transmitted orally by elder Brethren to Novices.” He was further reminded of the duty which those who are enlightened owe to the profane world. The number of the chosen may be small, but this should not dismay their hearts; let them fulfil unflinchingly their duty to lead the world to Light and Beatitude, the ultimate plan of the Creator. The candidate was now a fully fledged knight.

Mural in Lodge Lodge Broughty Castle No. 486 in Broughty Ferry near Dundee is worth a visit if only to the fabulous murals on the East (below) and West (second below) walls of the lodge room upstairs. An old apron to the right actually depicts the castle.

The detail is superb as shown by the apprentice about to walk up the stairs at the bottom left image.

Bottom right shows the artist, Bro. David Paris Craig, giving a talk about the murals.

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Rituals of Initiation Although it remains unclear when the first masonic rituals emerged, it is clear that it occurred in a Christian cultural context. The Church practiced such initiation rituals as baptism and ordination certainly many centuries already, and it are most likely those which served as examples for the masonic ones. The earliest lodges seem to have practiced only one initiation ritual, but in the course of time, there developed many more.

Around 1725 the tri-gradal system of Entered Apprentice, Fellow Craft and Master Mason developed. All other ones would soon be referred to as ‘higher’ degrees.

The rituals used to confer these degrees can be grouped in three classes: initiation, emblematic, and investiture rituals. Initiation rituals have a number of characteristics well known from the literature of such disciplines as anthropology, religious studies, ritual studies and liturgical studies.

The most important such characteristics are that, for the individual candidates, such rituals are rituals of passage starting with separation rites which symbolise the death of the candidate to his current state, followed by transition rites symbolising the candidate’s spiritual condition and his presence in ‘the other (metaphysical) world’, and closing with integration rites expressing his symbolic rebirth or resurrection, which implies the conferring of a new status upon him, as well as his participation in the group of those with whom he shares this status. Initiation rituals in the strict sense of the word culminate in rites, which express a confrontation, or even identification, with a divinity. The clearest examples of masonic initiation rituals include those for the degrees of Entered Apprentice, Master Mason, and the French Rose Croix.

Emblematic rituals are primarily characterised by the fact that they make the candidate acquainted with a (sometimes quite large) number of important symbols. Among the masonic emblematic rituals are those for the degree of Fellow Craft and the degrees of the St. Andrew’s Lodge of the Swedish Rite.

Investiture rituals are those, which aim primarily at conferring an exalted status upon the candidate. Masonic investiture rituals are for example

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those used for installing a new Master of a lodge, but also those of the knighthood degrees. Obviously, combinations exist.

As examples of masonic rituals of initiation, the next part of this chapter concentrates on those for the degrees of Entered Apprentice and Master Mason. Because these rituals have developed differently in different countries, and were sometimes dramatically changed, it is not possible to discuss all versions in use today. However, those which developed in the eighteenth century, especially from the 1740s onwards, in France became widely paradigmatic in all countries of continental Europe, eventually developing into the rituals in use there today.

The form into which this ritual developed in the course of the second half of the eighteenth century in France is absolutely fascinating, and—as far as I can judge—unique, at least within Freemasonry, in that the initiation proper of the candidate takes two consecutive performances of the ritual concerned.

Now the candidate must walk with three steps over the body, from its West, to it’s East side. The logic behind this is that, according to what was believed during the Middle Ages, if the body of a murdered person is confronted with its murderer, his wounds are supposed to start bleeding again. Consequently, since this is not the case, the Master now concludes explicitly that he is convinced that the candidate is not guilty and tells the candidate that therefore he will now take the place of Master Hiram. Simultaneously, also the youngest MM stops playing that role, stands up and takes his place among the other Brethren, but since this takes place behind the back of the candidate, he does not notice this.

The body of Hiram is buried in the Temple, either in the Sanctum Sanctorum or with the Old Master-Word (the name of God) engraved in a golden triangle on his tomb (French version).

Both versions clearly state the same thing: Hiram is God. And that, of course, is no surprise, since Hiram is the Architect of the Temple of Solomon, and—according to the Bible—that Temple was designed by God (1. Chronicles 28:19).

Adapted from Jan Snoek article.

Philosophy of the Ritual The outer history of the Masonic order is one of noble endeavour, altruism, and splendid enterprise; the inner history, one of silent conquest, persecution, and heroic martyrdom. The body of Masonry rose from the guilds of workmen who wandered the face of medieval Europe, but the spirit of Masonry walked with God before the universe was spread out or the scroll of the heavens unrolled.

The enthusiasm of the young Mason is the effervescence of a pardonable pride. Let him extol the merits of his Craft, reciting its steady growth, its fraternal spirit, and its worthy undertakings. Let him boast of splendid buildings and an ever-increasing sphere of influence. These are the tangible evidence of power and should rightly set a-flutter the heart of the Apprentice who does not fully comprehend as yet that great strength which abides in silence or that unutterable dignity to be sensed only by those who. have been ''raised'' into the contemplation of the Inner Mystery.

Present-day Masons strenuously oppose any effort put forth to interpret Masonic symbols in the light of philosophy. They are seemingly obsessed by the fear that from their ritualism may be extracted a meaning more profound than is actually contained therein. For years it has been a mooted question whether Freemasonry is actually a religious organisation. "Masonry," writes Pike, however, in the Legend for the Nineteenth Degree, "has and always had a religious creed. It teaches what it deems to be the truth in respect to the nature and attributes of God." The more studiously-minded Mason regards the Craft as an aggregation of thinkers concerned with the deeper mysteries of life. The all-tooprominent younger members of the Fraternity, however, if not openly sceptical, are at least indifferent to these weightier issues.

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The champions of philosophic Masonry, alas, are a weak, small voice which grows weaker and smaller as time goes by. In fact, there are actual blocs among the Brethren who would divorce Masonry from both philosophy and religion at any and all cost. If, however, we search the writings of eminent Masons, we find a unanimity of viewpoint: namely, that Masonry is a religious and philosophic body. Every effort initiated to elevate Masonic thought to its true position has thus invariably emphasised the metaphysical and ethical aspects of the Craft.

Of course, no one would dispute that its teachings have been borrowed from various sources including Rosicrucian, alchemical, ancient mysteries, the Bible, and so on. Therefore, some of the symbolism employed by these groups must also be present within the Craft.

Unfortunately, some brethren such as Wilmshurst and similar authors have often been berated when they describe alternative interpretations to the plain ordinary ethical lessons from stonemasons. Perhaps in today's climate, brethren should be more willing to listen and decide for themselves whether it makes sense to them rather than just dismissing without valid reasoning.

However, I'm not advocating the pure fanciful stories that some have produced often for cash incentives are taken seriously, but our interpretation of symbols is a private journey and very likely to be different for each brother.

Pathways of the Craftsman Pathways of the Craftsman Volume 2 entitled More Light and Travels has been written by Bro. William J. Thomas about his experiences as Grand Master of New York 2014-16. This volume is the second of three, the final one to be ready in 2018.

The index contains a number of very interesting topics which at a glance, I have no doubt every mason will be able to find at least 4 or 5 that will immediately catch his attention. For example, I was drawn to Daily Survival Kit for Freemasons, Observations of Life, Toxic Lodge and How to Kill Your Lodge (as well as many others).

The observations are pertinent to individual brethren and lodges as a whole. These can be read in any order and is not a book that would be read from cover to cover, although this could be quite easily done. It therefore follows that individual topics could be used for discussion in lodges of research or by lodges which hold open meetings with their brethren. We often hear of the importance of educating our brethren and that is exactly what this book does.

Each topic contains information, useful guidelines or just some common sense – a novelty in the fast moving world today. For example, “if you see something that needs to be done, be the one to do it” is a phrase that was applicable to most masons. Today, how many can honestly say they adhere to that motto? Probably many fewer than ever before.

I previously mentioned the chapter Daily Survival Kit for Freemasons which could be taken as a self-help. The author talks about only speaking positively, spend quality time with your family or actively support your lodge. All common sense, but vital and clearly needing stated in the modern world. The second chapter was Observations of Life which has some funny anecdotes: as a soldier, I learned that you do not have to do anything to be shot at or as a leader, I learned Cross Keys January 2018

that it is what you don’t say which is of more importance.

In Toxic Lodges, the author gives some reasons why lodges might fail – one essential reason which most masons will recognise is that the business part of a meeting can be depressing and laborious. The important part of the meeting is the degree with the candidate, not the business. I will leave you to read the remainder for yourself!

The chapter on How to Kill Your Lodge is a one page list of what causes lodge to fail. Every management committee of a lodge should take this on board and address each one individually. They are relevant and frightening as we will all recognise many, too many. However, we can do something about it if we act.

The book is well written and researched with practical rather than ‘pie in the sky’ suggestions. It might make the difference between a successful lodge and one that must return its charter or warrant. As previously mentioned, something needs done now in our beloved Craft, so be the one to do it and buy and learn from this book. Overall, I would thoroughly recommend this book to every (serious) freemason.

Got some Christmas money left (approximately £16) then go to:

http://bit.ly/2uWTj6S The first volume can be purchased at http://www.lulu.com/shop/search.ep? contributorId=790103

Craft, Mark and Royal Arch In 1858, a Glasgow lodge was admonished for working the Mark degree in the lodge.

The decision was necessary due to a dispute regarding the authority of the degree. The Grand Lodge of Scotland decided that the Mark degree constituted the completion of the Fellow Craft degree; hence the close connection in Scottish lodges which are raised and reduced to the FCD before opening a Mark Lodge. Henceforth, Scottish lodges were entitled to confer the Mark degree in addition to the three degrees.

The Scottish Grand Chapter retaliated by insisting that chapters should continue to work the Mark degree before an Excellent Master Degree (EMD—jewel is shown). In 1860, a compromise was reached and today lodges and chapters can confer the Mark degree.

Chapters then to have an affiliation to a mark lodge within the chapter. Why? I believe this is unnecessary, time consuming and detracts from the EMD which in itself is a very fine degree. So a chapter can open in the Royal Arch, then a Mark then an EM—how many signs, etc……..?

Wow! Why? Who knows!!!

The animosity between Grand Lodge and the SGRAC of Scotland at that time must have permeated through lodges as many still have a similar animosity between the lodge and chapter.

I rarely attend chapter meetings now due to a huge variety of meetings to attend, the aging membership of companions and the poor attendances in many chapters. Many were viewed as “failed office-bearers in the blues” and the standard of degree work varied quite considerably.

The RA degree is now often seen as a stepping stone for other orders which is a shame as the two degrees have a great deal to offer brethren. Perhaps with a new 1st Grand Principal in 2018, something can be done.

However, it should be stated that confer it properly, a candidate is better being advanced in his lodge and not the chapter as they rarely do a full degree. This is mainly because there is no need to—most candidates for the Royal Arch in Scotland will be Mark Masters anyway.

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242 Office-Bearers 2018 The new Office-Bearers of the lodge have settled in post. More especially, the master Bro. Brian Smolarek PM (centre) and the new admin team—Bro. Alex Stobo PM has taken on the role of Secretary and Bro. Allan Stobo PM is the new Treasurer (below right). Bro. Willie Fleming PM 1042, HM 242 was the principal installing master, while Allan installed the OBs. They have a busy road ahead guiding the lodge in the troubled times with membership, finance, etc, but with the support of the brethren, this can be overcome. It is unlikely the average attendance of 100-120 will be seen in our lifetime, but a smaller average of dedicated brethren is not a bad thing.

Grand Master Mason with Guests November 2017

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The Lord Nelson Bar, Glasgow The Admiral appears to have had a bit of a face lift inside. Situated in 123 Nelson Street, Glasgow, there are some interesting features both inside and outside.

Check out their Facebook page: https://www.facebook.com/pages/LordNelson/147428141960594

Lodge Ladywell No.1478 Another mural, this time in Lodge 1478 which was also painted by Bro. Stewart McLaren of the lodge.

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sec242pm@yahoo.co.uk

Website: http://lodge242.bravesites.com/

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