Book 3 The Master Mason

Ecclesiastes 12 1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: 3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low; 5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets: 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.

7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

The Master Mason Authorized by Grand Lodge A.F. & A.M. of Kansas

Approved by the Council of Administration

With assistance from the Ritualistic Committee, and Masonic Education Committee

Charge to a Master Mason BrotherYour zeal for the Institution of Masonry, the progress you have made in the mystery and your conformity to our regulations, have pointed you out as a proper object of our favor and esteem.

You are now bound by duty, honor and gratitude, to be faithful to your trust; to support the dignity of your character on every occasion; and to enforce by precept and example, obedience to the tenets of the Order.

In the character of a Master Mason, you are authorized to correct the errors and irregularities of your uninformed Brethren, and to guard them against a breach of fidelity. To preserve the reputation of the Fraternity unsullied, must be your constant care; and for this purpose it is your province to recommend to your inferiors, obedience and submission; to your equals, courtesy and affability; to your superiors, kindness and condescension. Universal benevolence you P a g e 1

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are always to inculcate; and, by the regularity of your own behavior afford the best example for the conduct of others less informed. The ancient landmarks of the Order, entrusted to your care, you are carefully to preserve; and never suffer them to be infringed, or countenance a deviation from the established usages and customs of the Fraternity.

Your virtue, honor and reputation are concerned in supporting with dignity the character you now bear. Let no motive, therefore, make you swerve from your duty, violate your vows, or betray your trust; but be true and faithful, and imitate the example of that celebrated artist whom you this evening represent. Thus you will render yourself deserving of the honor which we have conferred and merit the confidence that we have reposed.

The preceding Charge was given to you at the conclusion of your Master Mason degree. The duties and responsibilities you are now accountable for are contained therein.

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Solomon’s Temple Symbolic interpretations concerning the Temple of Solomon, in all its aspects, are practically inexhaustible. All rational opinion, however, seems to center symbolic representation of Man as a Temple of God. Says I Corinthians 3:16-17, “Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you. If any man defiles the temple of God him shall God destroy; for the temple of God is holy, which temple ye are.”

Thus, when Freemasonry undertakes the idealistic task of elevating mankind through the strengthening of character in the individual, it seeks to by teaching each Mason that he is a symbolic Temple and will be better fitted as a suitable dwelling place for God. The chief purpose of Solomon’s Temple was to provide a suitable dwelling for God – in the Sanctum Sanctorum or Holy of Holies.

There are many who claim that it was the most perfect edifice ever erected. Be that as it may, the fact remains that “perfection” was the goal, just as perfection of body, mind, and character should be the goal of P a g e 3

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every Master Mason. Thus, Freemasonry urges each of its Craftsmen to erect his Temple of Character for the same purpose that brought into being the great and “perfect� Temple of Solomon.

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Hiram Abif and the Legend

Hiram Abif was a widow’s son of the tribe of Naphtali, a man of Tyre and there is no character in the annals of Freemasonry of whose life is so dependent on tradition as the celebrated architect of King Solomon’s Temple. Of this artist, whom Freemasons recognize sometimes as Hiram the Builder, sometimes as the Widow’s Son, but more commonly as Hiram Abif, the earliest account is found in the First Book of Kings (Chapter 7:13-14). “And King Solomon sent and fetched Hiram out of Tyre. He was a widow’s son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass, and he was filled with wisdom and understanding, and cunning to work all works in brass. And he came to King Solomon and wrought all his work.”

He is next mentioned in the Second Book of Chronicles (Chapter 2:13-14), in the following letter from Hiram of Tyre to King Solomon: “And now I have sent a cunning man, endued with understanding of Hiram my fathers. The son of a woman of the P a g e 5

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daughter of Dan, and his father was a man of Tyre, skillful to work in gold and in silver, in brass, in iron, in stone and in timber, in purple, in blue and in fine linen and in crimson; also, to grave any manner graving, and to find out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord Dave, thy Father.”

The word Abif means “his father,” or “my father.” Hiram Abif is therefore correctly translated “Hiram, my father,” the “my father” being a term of great respect. Hiram, the Widow’s Son, was the father of all his workmen in the same sense that the patriarchs of old were “fathers” of their respective tribes.

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The Word The degree of a Master Mason has one other great mystery to show us. We speak of it sometimes as "The Word" sometimes as "The Secrets of a Master Mason," sometimes as "That Which Was Lost," and again as "The Lost Word." To us it is the symbol of the very truth concerning God and man and the relationship of God to man and man to man.

We diligently seek it and though it may seem elusive it is ours to behold.

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Privileges of a Master Mason Space does not permit the enumeration of all the privileges that, as a Master Mason, you now enjoy. Remember that with privileges come responsibilities, for as we receive, we must also give.

It is your privilege to enjoy the benefits that come from the great body of Masonry, not as a material reward or wage but that you may render greater service to your fellows.

You are a member of your Lodge. It is your privilege to attend regularly and take part in the business and work of your Lodge, always remembering that every right is subject to Masonic Law and custom.

It is your right to ask for and receive information concerning the operation of your Lodge, where to look for Masonic literature and how to use it. You may wish to visit other Lodges, and if they are "regular," that is, legally constituted, it is your right to request the privilege of visitation. Informed Brethren or your Mentor will instruct you in the formalities of visitations, and when you visit remember you have no right to interfere in the business of another Lodge.

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While you will quite likely find a ready welcome in Masonic Lodges the world around, yet you have no vote or voice outside the Lodge to which you belong. In some Grand Jurisdictions, it will be necessary for you to pass a proficiency examination in the work of the Third Degree before you will be issued a dues card or be entitled to visit a Lodge other than your own. We in Kansas require complete proficiency in the work of the first two degrees and urge upon every Master Mason to become fully proficient in the work of the Third Degree. However, we do not deny a Brother the right to visit other Lodges so long as he can establish his right thereto, even though he has not mastered the "work lecture" in the Third Degree. Every Master Mason, however, should always be able to prove himself under all circumstances.

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Term Used in the Master Mason Degree What is a Clandestine Lodge and a Clandestine Mason?

A Clandestine Lodge is a Lodge not subordinate to any Grand Lodge recognized by the Grand Lodge of Kansas. A Clandestine Mason is a member of a Clandestine Lodge.

Thus, neither a Clandestine Lodge nor a member thereof is considered a Masonic Lodge or a Mason by Grand Lodges or constituent Lodges of legitimate origin, descended from the Grand Lodge of 1717.

To determine whether a given lodge is considered regular or clandestine, a Brother should refer to the book “List of Lodges, Masonic� kept by the Secretaries. If the lodge does not appear in that book, it must be considered clandestine.

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What is the Meaning of the word “Dotage� as used in Freemasonry?

Dotage may be defined as impotence of body as well as of mind from old age. It is a condition marked by childish desires with consequent loss of judgement and memory.

No precise age can be fixed at which these deficiencies occur. They appear earlier in some individuals than in others. The Lodge must determine for itself whether a specific petitioner falls in this category. But however old a petitioner may be, if he is in the possession of his healthy mental faculties, his age alone does not disqualify him. It is not the number of his years, but their effect on his mind that should be the basic test.

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Why does Masonry deny admission to Women?

One of the unquestioned Landmarks of Freemasonry is that a candidate for initiation must be a man. This of course, prohibits the initiation of women. Freemasonry began at a time when it was a “man’s world.” Women, so to speak, were relegated to work in the home. This early tradition became imbedded in Masonic law by the passage of time.

Speculative Masonry is the application of Operative Masonry to moral and intellectual purposes. Thus, since only hale and hearty men were employed by the Craft in the construction of the ancient edifices, so modern Lodges have the indispensable requirement that the candidate for Freemasonry must be a man, capable of performing such work, as the Master shall assign him.

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What importance is attached to the Signs, Words and Tokens of Masonry?

First, they are an essential part of our mode of recognition, whereby a Mason may prove himself to be a member of the Craft, in the Dark as in the Light. Although of themselves, they are not sufficient proof of membership in the Fraternity, they constitute very important links in the chain of evidence.

Thus, they become an essential part of a Brother’s examination for admittance as a visitor to a Lodge, in the absence of proper avouchment. You are reminded, too, that each sign, word and token has a symbolic meaning, which should enrich the mind and improve your conduct as a Mason.

Precision in the execution of all movements connected with signs and grips is a splendid attribute for any Mason to cultivate. It not only gives evidence that he understands the meaning of what he is doing, but also indicates his respect for the dignity of his membership. “Sloppy� or careless, halfhearted movements are unsightly and have no place in a Masonic Lodge.

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What is meant by “Travel in Foreign Countries?”

Our ancient operative Brethren desired to become Masters so, when they traveled in foreign countries, they could still practice their craft. Speculative Freemasons still desire to “travel in foreign countries” and study their Craft that they may receive such instruction as will enable them to do so, and when so traveling, to receive a Master’s Wages. But the “foreign countries” do not mean to us the various geographical and political divisions of the Old World. Nor, do we use the Word we learn as a means of identification to enable us to build material temples and receive coin of the realm for our labor. “Foreign countries” is to us a symbol.

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Declaration of Principles Freemasonry is a charitable, benevolent and educational society. Its principles are proclaimed as widely as men will hear. Its only secrets are in its methods of recognition and of symbolic instruction.

It is charitable, in that it is not organized for profit and none of its income inures to the benefit of any individual, but all is devoted to the promotion of the welfare and happiness of mankind.

It is benevolent, in that it teaches and exemplifies altruism as a duty.

It is educational, in that it teaches by prescribed ceremonials a system of morality and brotherhood based upon the Sacred Law. While not a religious society it encourages its members to draw strength, comfort and guidance from the lessons contained therein and to turn to their Creator often in worship according to the dictates of their own consciences.

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It is a social organization only so far as it furnishes additional inducement that men may gather in numbers, thereby providing more material for its primary work of education, of worship, and of charity.

Through the improvement and strengthening of the character of the individual man, Freemasonry seeks to improve the community. Thus it impresses upon its members the principles of personal righteousness and personal responsibility, enlightens them as to those things which make for human welfare, and inspires them with that feeling of charity, or good will, toward all mankind, which will move them to translate principle and conviction into action.

To that end, it encourages and stands for all members to “pay that rational homage to the Deity and his works.� To inculcate truth and justice, fraternity and philanthropy, enlightenment and orderly liberty. It charges each of its members to be true and loyal to the government of the country to which he owes allegiance, and to be obedient to the law of any state in which he may be.

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Masonry teaches the attainment of these objectives is best accomplished by laying a broad basis of principle upon which men of every race, country, sect and opinion may unite, rather than by setting up a restricted platform upon which only those of certain races, creeds, and opinions can assemble.

Certainly "No institution was ever raised on a better principle or more solid foundation; nor were ever more excellent rules and useful maxims laid down."

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Proving your proficiency to the Lodge As with the two preceding degrees, there is memorization expected for you to prove your proficiency, as well as a proficiency exam to discuss with your Mentor or Lodge.

The “long” version of the memory work for the MM degree can be found in the Extended Cipher which you are now authorized to own. The “short” version for the optional memorization is as follows.

Optional memorization

Gi-e me a S-n.

--W-t is t-t c-d?

The Due -G-d of a M M. Has it an al-n?

It has: to the po-n my h-s w-e p-d in w-n I t-k my ob-n.

Give me an-r S-n.

--W-t i-s t-t c-d?

The S-n of a M M. P a g e 18

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Has it an al-n?

It has: to the pe-y of my ob-n.

Repeat your Obligation I, __ __, of my own f-e w-l and ac-d, in the pr-e of Al-y God and t-s Wo-l L-e, er-d to Him and de-d to the H-y S-s J-n, do he-y and he-n m-t s o-y nd i-y r-e nd -r s a s p a s a I h-e he-e d-e but w-h t-se ad-s:: t-t I w-l not co-e the s-s of a M M to a F C, any m-e t-n t-o-e of a F C to an E A, any m-e t-n t-o-e of an E A to the r-t of the w-d; ne-r t-se nor any of t-m to any pe-n or pe-s w-m-r, u-l by s-t t-l, due ex-n, or la-l in-n, I s-l h-e f-d him or t-m as la-y en-d to the s-e as I am my-f.

I fu-m-e pr-e and s-r t-t I w-l s-d to and a-e by all the l-s, r-s and re-s of a M M-‘s L-e so far as t-y s-l c-e to my kn-e.

I fu-m-e pr-e and s-r t-t I w-l an-r and o-y all due s-s and su-s s-t me f-m a L-e of M M-s or ha-d me by a B-r of t-s d-e, if wi-n the l-h of my c-e-tow.

I fu-m-e pr-e and s-r t-t I w-l h-p, aid and as-t all p-r de-te B-r M M-s, t-r w-s and or-s, t-y m-g ap-n to me as s-h and I fi-g t-m w-y.

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I fu-m-e pr-e and s-r t-t I w-l k-p the s-s of a B-r M M, w-n co-d to me as s-h, mu-r and tr-n al-e ex-d, and t-y l-t to my won el-n.

I fu-m-e pr-e and s-r t-t I w-l not be pr-t at, nor gi-e my co-t to, the m-g a w-n a M-n, an old man in do-e, a y-g man in no-e, an at-t, a li-e, a ma-n, or a f-l, kn-g t-m to be s-h.

I fu-m-e pr-e and s-r t-t I w-l not sit in a cl-e L-e of M-s, nor con-e on the s-s of M-y w-h a cl-e M-n, nor any one who has b-n ex-d or su-d, w-e u-r t-t se-e, kn-g t-m to be s-h.

I fu-m-e pr-e and s-r t-t I w-l not c-t, w-g or de-d a L-e of M M-s, or a B-r of t-s d-e, kn-y or wi-f-y, but w-l gi-e t-m due and t-y n-e t-t t-y may w-d off all ap-g da-r.

I fu-m-e pr-e and s-r t-t I w-l not h-e il-t in-e w-h, nor vi-e the ch-y of, a B-r M M-‘s w-e, his w-w, m-r, s-r, or da-r, not pe-t it to be d-e by o-s if in my p-r to pr-t it.

I fu-m-e pr-e and s-r t-t I w-l not gi-e the G M W in any o-r m-r t-n t-t in wh-h I s-l re-e it, wh-h w-l be on the F-e P-s of Fe-p and t-n in a low br-h.

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I fu-m-e pr-e and s-r t-t I w-l not gi-e the G H S of D ex-t it be in c-e of the m-t im-t da-r, or su-g in the cau-e of in-e and vi-e, or in a j-t and la-y co-t-d L-e, or to a B-r for in-n, and w-n I see or h-r it g-n, by a w-y B-r in di-s, I w-l fly to the re-f of him who gi-s it if t-e is a g-r pr-y of s-g his l-e t-n of l-g my own.

All t-s I m-t so-y and si-y pr-e and s-r, w-h a f-m and st-t re-n to pe-m the s-e, wi-t the l-t eq-n, m-l re-n, or s-f-ev-n wh-r, bi-g my-f u-r no l-s sy-c pe-y t-n t-t of ha-g my b-y se-d in t-n, my bo-s t-n f-m t-ce and bu-d to a-s and t-y sc-d by the f-r w-s of he-n, so t-t no m-e re-e m-t be had a-g men or M-s of so v-e a w-h as I w-d be s-d I in the l-t, kn-y or wi-f-y, vi-e or tr-s t-s my M M-‘s ob-n. So h-p me God and k-p me st-t.

-e G me a T-n.

--W-l you be off or f-m?

F-m.

F-m w-t?

F-m the T-e G-p of a F C to the P-s G-p of a M M. P a g e 21

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P-s. - - - W-t is t-s?

The P-s G-p of a M M. as t H i a n-e?

It has.

Gi-e it me.

--Who was - - -?

The f-t kn-n artificer or cu-g w-r in m-s.

W-l you be off or f-m?

F-m.

F-m w-t?

F-m the P-s G-p to the S-g G-p of a M M. -s P . - - - W-t is t-s?

The S-g G-p of a M M. as t H i a n-e?

It has. i-e t G i m e.

I can not; ne-r can it be g-n ex-t on the F-e P-s of Fe-p and t-n in a low br-h. d-e nd i-e t A a g i.

- - - (With Can.)

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Test Oath

My Brother you are now a Master Mason and can travel into foreign countries and receive wages as such. To assist you in gaining entrance into these Lodges abroad in the world you will want to commit to memory the following;

TEST O-h.

I, __ __, in the pr-e of Al-y God and t-se Br-n do he-y and h-e-n m-t so-y and si-y s-r t-t I h-e b-n re-y in-i-d as an E A, pa-d to the D-e of a F C and r-d to the Su-e D-e of a M M, in a j-t and la-y co-t-d L-e of the s-e; t-t I am not now u-r Su-n or Ex-n nor know of any j-t cau-e why I s-d not h-e Ma-c in-e w-h my Br-n. So h-p me God.

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Proficiency Exam  Why is it so important to “preserve the reputation of the Fraternity,” as described in the Charge?  King Solomon’s Temple is an allegory for an individual Brother Mason-why?  What was Hiram Abif constructing in the Third Degree?  What is the typical process for visiting other Lodges?  What is the reason women are excluded from membership in Freemasonry?  Why are the modes of recognition so important for gaining admittance into a Lodge?  In what ways are your Lodge charitable?  What is the purpose of the Test Oath?  As a new Master Mason, what are your expectations of the Fraternity?  What was your most memorable experience during the degree work?

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What is Next?

Many of the symbols of the Master's degree have already been explained, others are self-explanatory; still others are fully explained by study of the ritual. There are some symbols which are not so obvious, yet a complete understanding of them is of great importance in our continuous search for further light and understanding of the secrets of a Master Mason.

Such search and understanding is your responsibility. However, your Mentor and the Brothers who have travelled with you thus far, are always ready to assist. It is our sincere hope that your association with the fraternity has sparked even the smallest ember of discovery within your psyche, and you are now motivated to move on to further self-discovery by pursuing your own original research to answer the questions you may have regarding your own Masonic journey.

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My Brother, rest assured, if you have a thirst for further knowledge, many of your Brethren have that same thirst and are wanting only the refreshment your research, findings and sharing thereof can provide. I assure you others will greatly benefit from your endeavors to “discover that which was lost.�

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