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Contents Page 2, ‘Jacob’s Ladder’ This month’s cover story is about Jacob’s ladder in the first degree tracing board.’

Page 4, ‘The Broached Thurnel’ The real ‘lost’ symbols of the first degree.

Page 6, ‘The Masonic Encyclopaedia.’ This month we look at the letter, ‘U’, from UGLE to Upright posture.

Page 7, ‘The Old Tiler Talks’, “Inner Meaning”, the sixth in the series from Carl Claudy’s ‘Old Tiler Talks.’

Page 9, ‘Famous Freemasons.’ Randolph Scott, Hollywood actor who always played the good guy.

Page 10, ‘Lodge St. Michael No. 38. A short Historical sketch about this ancient Lodge, entitled, ‘The Lodge of Creife.’

Page 13, Freemasonry: ‘A Young Brother’s Perspective'. A Young Brother recounts his first steps in Freemasonry.

Page 14, ‘A Cartoon Strip’, The further Adventures of Billy!

In the Lectures website The article for this month is ‘The ‘Free’ in Freemasonry’ This Article looks at why the word ‘Free’ is the name of our fraternity. [link]

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Jacob’s Ladder. Jacob’s Ladder is the only reference from the volume of the Sacred Law which is mentioned twice in the Craft Ritual; it must therefore, be considered to be of great importance. In our Masonic ritual, the first mention of Jacob’s ladder describes how Masons are enabled to ascend to the summit of masonry, i.e. Charity. This ascent is made possible from it’s beginning in the doctrines of the Holy Book followed by ascending the steps of Faith and Hope which in turn lead to the summit CHARITY. The second mention of Jacob’s Ladder in the ritual is in the explanation of the first Tracing Board which refers to the Volume of the Sacred Law supporting Jacob’s Ladder, but this time it brings us directly to God in Heaven, provided that we are conversant with the Holy Book and are adherent to it’s doctrines. The Introduction of Jacob’s Ladder into speculative Masonry is to be traced to the vision of Jacob, which is recorded in the book of Genesis. “When Jacob, while sleeping one night , with the bare earth for his couch and a stone for his pillow, beheld the vision of a ladder, whose foot rested on the earth and whose top reached to heaven. Angels were continually ascending and descending upon it, and promised him the blessing of a numerous and happy prosperity. When Jacob awoke, he was filled with pious gratitude, and consecrated the spot as the house of God.”

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This ladder, so remarkable in the history of the Jewish people, is to be found in all the ancient initiations. Whether by coincidence, or that they were all derived from a common fountain of symbolism is unknown. However, it is certain that the ladder as a symbol of moral and intellectual progress existed almost universally in antiquity, as a succession of steps, of gates, of degrees or in some other modified form. The number of steps varied; but most commonly was seven in allusion to the mystical importance given to that number. Thus in the Persian mysteries of Mithras, there was a ladder of seven rounds, the passage through them being symbolical of the soul’s approach to perfection. These rounds were called Gates, and, in allusion to them, the candidate was made to pass through seven dark and winding caverns, which process was called the ‘Ascent of the Ladder of Perfection’. Each round of the ladder was said to be of metal and of increasing purity, and was dignified also with the name of it’s protecting planet. The highest being Gold . &. . . The Sun, next Silver and the Moon . . . through to Lead and Saturn. In the mysteries of Brahma we find the same reference to a ladder of seven steps, with similar names. In Scandinavian mysteries the tree Yggrasil was the representative of the mystical ladder. The ascent of the tree, like the ascent of the ladder, was a change from a lower to a higher sphere from time to eternity, and from death to life. In Masonry we find the ladder of Kadosh, which consists of seven steps, commencing from the bottom : Justice -


Equity - Kindness - Good Faith - Labour - Patience and Intelligence. The idea of Intellectual progress to perfection is carried out by making the top round represent Wisdom or Understanding. The ladder in Craft Masonry ought also to consist of seven steps, ascending as follows : Temperance - Fortitude Prudence - Justice - Faith - Hope - and Charity. But the earliest examples of the ladder present it only with three, referring to the three theological virtues, whence it is sometimes called the Theological Ladder. It seems, therefore, to have been determined by general usage to have only three steps. In the 16th. century it was stated that Jacob’s ladder was a symbol of the progressive scale of intellectual communication between earth and heaven; and upon this ladder, as it were, step by step, man is permitted - with the angels - to ascend and to descend until the mind finds blissful and complete repose in the bosom of divinity. Jewish writers differ very much in their exposition of the ladder. Abben Ezra thought that it was a symbol of the human mind, and that the Angels represented the sublime meditations of man. Maimonides supposed the ladder to symbolise Nature in it’s operations, giving it four steps, to represent the four elements - the two heavier earth and water - and the two lighter - fire and air. And Raphael interprets the ladder, and the ascent and descent of the Angels, as the prayers of man and the answering inspiration of God. Nicolai says that the ladder with three steps was, among the Rosicrucian Freemasons in the seventeenth century, a symbol of the knowledge of nature. Finally Krause

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says that Brother Keher of Edinburgh, whom he described as a truthful Mason, had in 1802 assured the members of a Lodge in Altenberg that originally only one Scottish degree existed, whose object was the restoration of James III (1460 ) to the throne of England and that Jacob’s ladder had been adopted by them as a symbol. An authentic narrative is purported to be contained in the archives of the Grand Lodge of Scotland. In the Ancient Craft degrees Jacob’s ladder was not an original symbol. The first appearance of a ladder is in a Tracing Board, on which is inscribed the date 1776, which agrees with the date of Dunkerley’s revised lectures. In this Tracing Board the ladder has only three rounds, a change from the sevenstepped ladder of the old mysteries, and was later described as having many rounds, but three principal ones. The modern Masonic ladder, is, as I have already said, a symbol of progress, as it was in the ancient initiations. It’s three principal rounds, representing Faith, Hope and Charity, present us with the means of advancing from earth to heaven, from death to life, from the mortal to immortality. Hence it’s foot is placed on the floor of the Lodge, which is typical of the world, and it’s top rests on the covering of the Lodge, which is symbolic of heaven. Which explains the statement given in the lecture on the Tracing Board of the First Degree in Craft Masonry, that the ladder rests on the Holy Bible and reaches to the heavens. Article sourced from MOF Masonic Library

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The Broached Thurnel.

Pritchard wrote and published one of the first in depth exposures of Freemasonry in 1730 named ‘Masonry Dissected.’ It was a big seller and was very popular with Freemasons because at that time, the ritual was passed on by word of mouth only. There was no written ritual so Masonry Dissected gave Freemasons, for the first time, a ritual that they could read and which therefore ‘standardised’ the Ritual nationwide. It was largely in the form of a Catechism with a lengthy set of Questions to be answered by the Entered Apprentice. As an example:Q. What are the Immoveable Jewels? A. Trasel Board, Rough Ashler, and Broach'd Thurnel. Q. What are their Uses? A. Trasel Board for the Master to draw his Designs upon, Rough Ashler for the Fellow-Craft to try their Jewels upon, and the Broach'd Thurnel for the Enter'd 'Prentice to learn to work upon. The broach’d Thurnel is one of the Jewels that have been, unfortunately, lost from our modern ritual as it has developed over the centuries but you may come across it and maybe, like me, you would like to know what it was.. The explanation given in Masonry

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Dissected for these “immovable jewels” was that “The Rough Ashlar was for the Fellow Crafts to try their Jewels on, and the Broached Thurnel for the Entered Apprentice to learn to work upon.” Modern Taylor’s working shows a slight shift from the 1730 ritual in that “... the Rough Ashlar for the E.A. to mark, carve and indent on, and the Perfect Ashlar for the more experienced workman to try and adjust his jewels on.” Note that, with a shift in meaning, the Perfect Ashlar has replaced the broached Thurnel! As you can see from the illustration, the Broached Thurnel takes the form of a cube or tower surmounted by a pyramid shaped tower. The word Broach or Broche is an old English word for tower or spire. The Broached Thurnel has the form of a little square turret with a spire springing from it. Thurnel is from the old French tournelle, meaning a turret or little tower. So the Broached Thurnel is a Pointed Cubical Stone and was a model on which the Operative Mason could learn his craft because it had on it the forms of the Square, Triangle, Cube, and the Pyramid. It is interesting to speculate on the reason why the Broached Thurnel was replaced in the ritual and which Jewel it was replaced by. Did ‘Masonry Dissected’ inaccurately report the ritual of the 1730's perhaps? Another one of those Masonic mysteries. “Once the Rough Ashlar has been worked on and has been made ready, or in other words made perfect, for its final resting place in the structure it is then known as the Perfect Ashlar. The form of a Perfect Ashlar is said to be a cube because the Holy of Holies of the Tabernacle and of Solomon’s Temple were cubical in


shape, and the Prefect Ashlar is a symbol of the summum bonum [The greatest or supreme good.] of Freemasonry, because everything else in Freemasonry leads up to it.” By the time the exposure ‘Three Distinct Knocks’ was published in 1760, the Broached Thurnel seems to have regrettably disappeared from the Ritual... Other ‘lost’ symbols are the Anchor, Key and Beehive. The Beehive Is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. It teaches us that, as we come into the world rational and intelligent beings, so we should ever be industrious ones; never sitting down contented while our fellow-creatures around us are in want, when it is in our power to relieve them without inconvenience to ourselves. When we take a survey of nature, we view man, in his infancy, more helpless and indigent than the brute creation; he lies languishing for days, months, and years, totally incapable of providing sustenance for himself, of guarding against the attack of the wild beasts of the forest, or sheltering himself from the inclemencies of the weather. It might have pleased the great Creator of heaven and earth to have made man independent of all other beings; but, as dependence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, as they thereby enjoy better opportunities of fulfilling the duties of reciprocal love and friendship. Thus was man formed for social and active life, the noblest part of the work of God; and he that will

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so demean himself as not to be endeavouring to add to the common stock of knowledge and understanding, may be deemed a drone In the hive of nature, a useless member of society, and unworthy of our protection as Masons. The Anchor and the Ark. The description of the Anchor, taken from the same ritual, is explained in conjunction with the Ark: The Anchor and the Ark are emblems of a wellgrounded hope and a well spent life. They are emblematical of that divine ark which safely bears us over this tempestuous sea of troubles, and that anchor which shall safely moor us in a peaceful harbour, where the wicked cease from troubling, and the weary shall find rest. The Anchor and Ark are a small part of the ritual Master's Carpet Lecture: "The Anchor and Ark stand for that sense of security and stability of a life grounded in truth and faith, without which sense there can be no happiness.” The Key is as seldom expounded upon, but this much is in the ritual Key Among the ancients the key was a symbol of authority and power; this was true among the Hebrews. Following this ancient symbolism the crossed keys are the Jewel of the Treasurer of a Lodge, because he is responsible for the purse and for receiving and paying out the funds for the Fraternity. In the Royal Arch Degree and in the Secret Master, or Fourth Degree of the Scottish Rite, the key is the symbol of secrecy. It is a reminder that the secrets of Freemasonry are to be locked up or concealed in the heart. Taken from an Alec Hall booklet


The Masonic Encyclopaedia

Untempered Mortar

The Letter ‘U’

The use of mortar not composed of the correct ingredients or in which these ingredients are improperly mixed in operative Masonry is certain to result in a weak and defective building, in a building that will soon disintegrate and tumble down. In speculative Masonry, such untempered mortar is symbolic of dishonest and fraudulent mixtures in the building of character or in the construction of the institution of Freemasonry. It represents hypocrisy, the representation of evil as good, the employment of bad materials in moral, ethical and spiritual architecture.

UGLE The United Grand Lodge of England. The Grand Lodge of England assumed that title in the year 1813, because it was the n formed by the Union of the Grand Lodge of the Ancient, the "Grand Lodge of Free and Accepted Masons of England according to the Old Institutions, "and the Grand Lodge of Moderns, the "Grand Lodge of Free and Accepted Masons under the Constitution of England. "The Body thus formed, by which an end was put to the dissensions of the Craft which had existed in England for more than half a century, adopted the title, by which it has ever Since been known, of the United Grand Lodge of ancient Freemasons of England

Unity The mystic tie of true fraternalism is love. But, even where brotherly love prevails, differences of opinion, conflicting ideas, unenlightenment on the part of some, prejudices and varied interests in life endanger the spirit of genuine fellowship and unity. Hence, Masons are constantly taught to avoid "confusion among the workmen," discord, strife, jealousies and vain discussions on non-essentials; and to cultivate zealously and fervently the spirit of true unity in the Lodge and in the Fraternity.

Upright Posture The upright posture of the Apprentice in the Northeast Corner, as a symbol of upright conduct, was emphasized in the ritual by Preston, who taught in his lectures that the candidate then represented "a just and upright man and Mason." The same symbolism is referred to by Hutchinson, who says that "as the builder who raises his column by the plane and perpendicular, so should the Mason carry himself toward the world." Indeed, the application of the Corner-stone, or the Square Stone, as a symbol of uprightness of conduct, which is precisely the Masonic symbolism of the candidate in the Northeast, was familiar to the ancients; for Plato says that he who valiantly sustains the shocks of adverse fortune, demeaning himself uprightly, is truly good and of a square posture.

Unmasonic Conduct Conduct of a Mason which violates the laws of the Craft and his obligation thereto.

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Next Month the Letter ‘V’.


will have to know what it says to you, won't I" "But that's just the point! I don't know what it means to me!" cried the New Mason. "It's all so new and strange. It must have a deeper inner meaning than just the ceremony. It can't be just a repetition of what may or may not have been a historical fact!"

Inner Meaning

DOES the third degree of Masonry mean something else than what it says?" The New Mason sat beside the bearer of the sword in the anteroom and offered his cigar case. "What does it say?" inquired the Old Tiler, extracting a cigar and lighting it. "Why, you know what it says I Fancy asking me that! Any one would think you never saw one!" "Oh, I have seen many a third degree," answered the Old Tiler. "So have a lot of other men. But the third degree seems to say something different to each man who receives it, and to all who see it. So before I answer as to whether it means something different to what it says, I

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The Old Tiler puffed at his cigar. "I think the third degree of Freemasonry is one of the most beautiful of the symbols which mankind has ever erected, to teach himself what he already knows, to teach others what they must know. Its immediate and obvious lessons are fidelity to trust, fortitude in face of danger, the fact that the good a man does lives after him, the inevitability of justice. But there are other teachingsimmortality, for instance." "I can see that the Master degree teaches immortality," responded the New Mason, eagerly, "and that the drama can be interpreted as one of resurrection. Indeed, the ritual so explains part of it." "There is an inner meaning to the teaching of immortality," continued the Old Tiler. "Have you a piece of string with only one end?" "What? There isn't any such thing! It either has no ends, if it is in a circle, or two ends." The Old Tiler looked his questioner in the eye. "Immortality can't have one end only, either! Anything that is to continue to live forever must always have lived. If it had a finite beginning, it must have


a finite end" "Do you mean that Freemasonry teaches the theory of reincarnation-that we have all lived before, and will again?" demanded the New Brother, aghast. "I am no Buddhist!" "I don't mean anything of the kind!" explained the Old Tiler. "The Buddhist theory of reincarnation is only one way of using the idea of immortality which has neither beginning nor ending. Surely it is possible to believe that the immortal part of us, which must have come from God, his always lived, without thinking that it has lived in the body of some other man, or in an animal, as the animists believe. But I do not see how anyone who believes in endless life, can also believe that our souls began when our bodies were born. "If I am to be immortal in the future, and have a soul which has been immortal in the past, I must have an immortal soul now. I am just as much in immortality and eternity at the present moment as 1 will be when my body is in the brow of a hill, and the brethren have invested my mortal remains with a lambskin apron and a sprig of acacia has been dropped upon my lifeless form. "So that I must hunt farther than a mere teaching of immortality to extract the inner meaning of the third degree. I do not need a Master Mason degree to teach me the common sense of a piece of string which has only one end! "All men are, in one sense, haunted houses. The ghosts of their long dead ancestors rise up and walk with them, The good man who does something

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wrong, the clever man who does something stupid, the stupid man who does something enormously clever, i.3 haunted with the ghosts of those from whose loins he sprang. We are not just one person, but a lot of persons. We have an everyday self, and a better self; a selfish, self-seeking self, and a selfsacrificing, loving self. Sometimes one is in control and sometimes another. "The third degree is to me not only the teaching of immortality of the soul, but the raising of my better self in my own house-my 'temple not made with hands.' It teaches me how to subdue my passions-my selfish and inconsiderate self-and to allow my better self, my Master Builder self, to rise from wherever my 'brow of a hill' is, in which the ruffians of selfishness, meanness, dishonesty have buried him, to shine eternal as the stars, within me." The Old Tiler paused. The New Mason broke his spell to ask, "Old Tiler, did you ever study to be a preacher?" "I don't know enough!" he answered laughing. "What put such an idea in your head?" "Maybe you don't know enough to preach," was the slow answer. "But you certainly know enough to teach. When next I see a third degree it will be with new eyes." "That's nice of you." The Old Tiler was pleased. "My ideas are just thoughts of a common Mason." "They are the common thoughts of the best Mason!" declared the New Brother. This is the sixth article in this regular feature, ‘The Old Tiler Talks,’ each month we will publish in the newsletter one of these interesting and informative pieces by Carl Claudy

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Famous Freemasons Randolph Scott

Born on January 23, 1898, this young man, at age 25, worked quietly on West Tenth Street in Charlotte, North Carolina, as an accountant for Scott Charnley Company. He had graduated from the University of North Carolina in Chapel Hill, after transferring there from Georgia Tech following a football injury. He joined Phalanx Lodge No. 31, the historic first Lodge in his hometown of Charlotte, and in 1923, he petitioned for the Scottish Rite Degrees, Valley of Charlotte. In the ensuing 64 years, he sustained his Masonic ties, even though his work took him to the West Coast in 1928. He would come home to Charlotte from time to time to visit family, but mostly he worked hard in California-making movies, more than 100 of them, including 42 Westerns.

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His full name was George Randolph Scott. Dropping the George, Randolph Scott became one of the most widely known and successful heroes in American film history. His handsome, rugged, six-foot-four good looks, his Imean-business demeanor, his straightarrow authority, his respect for women, and his superb good-guy image made Randolph Scott the ultimate American cowboy hero. Once Gary Cooper's dialogue coach in the 1929 film The Virginian, Bro. Scott's big break came in 1936 when he played Hawkeye in Last of the Mohicans. Then he achieved undisputed stardom in 1941 with Western Union. After that, there was always another script and another film for him. As a result of his professional success-and his reading of the Wall Street Journal between scenes-he left a quarter-billiondollar estate to his second wife, Patricia, and children, Christopher and Sandra, when he died in 1987. He also left behind many best friends, among them Cary Grant, Joel McCrea, Fred Astaire, and fellow Charlottean, the Reverend Billy Graham. Brother Randolph Scott is buried in Elmwood Cemetery in Charlotte on a hill overlooking the city center. To Charlotte Masons, he will always be "The Good Guy." For all you ‘film buffs out there! Do you know the name of Randolph Scott’s palomino horse? It was called “Stardust”. We will feature another Masonic actor next month


Lodge St Michael No.38

The Lodge of Criefe The Lodge of Criefe was inaugurated on the 27th of December, 1737, by a company of Masons duly qualified for the purpose, who were members of a Mason Lodge at Muthill. The first Master of the Lodge was His Grace the Duke of Perth (James Lord Perth). The minute of the first meeting reads as follows:CRIEFE MASON LODGE "Was erected on the 27th day of December,1737, when after those persons, whose names are recorded in this book, were Entered Members of the same as apprentices; by a company of Masons duly qualified for the purpose who had formerly pertained to a Mason Lodge at Muthill. The Members proceeded to choose Office-Bearers, for the ensuing year: accotdinly were ELECTED His Grace the Duke of Perth - Master. George Forbes - Deacon. James McInnes, Patrick DuncanWardens. George Bryce, Andrew More- Box Masters. David Thomson - Clerk. James Gow - Officer. N.B- for this year James Gow was to have no payment for his trouble, this year as officer to the Lodge, he having got his entry fee on that account. The Members then appointed their next meeting to be in the Tollbooth of Criefe the first Tuesday of March next, and

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ordained those, who had granted their Bills that night, to appear and pay in the Money said Day." The Lodge at this time had no recognised place of meeting, and the members gathered in various places in the town, such as the Tollbooth of Criefe, the chambers of David Thomson, Writer, and the house of Alexander Tait,in fact anywhere they considered suitable and convenient to initiate candidates into the Craft. In 1739 the Lodge petitioned the Grand Lodge of Scotland to be granted a Charter, and this was granted on the 8th of August, 1739. (note the original Master's Chair and Lodge Charter are Still Prized possessions.) Being desirous of having a regular place of meeting, on the 6th March 1764, Brethren petitioned" The Honourable Commissioners on the annexed estates of Perth, for a spot of Land to build a Lodge on" The petition was granted, and the site given was in Lodge St, where the present building now stands. The Foundation Stone being laid "with all solemnities" on the 9th April,1776. The first bye-laws for the regulation of the Lodge were approved on the 27th of December, 1776, and it appears at this time the name was changed from the Lodge of Criefe to that of Lodge St Michael. In 1816 the old building was pulled down and a new one built on the site at a cost of ÂŁ2,000. The ground was gifted by The Honourable Clementina Sarah Drummond Burrell of Perth "from a desire to perpetuate a society which had been formed by her ancestor." The


foundation stone was laid on 19th July, 1816, and must have been an occasion for great rejoicing, as it is recorded that Crieff was very rowdy that night, and a drunk man made an attempt to pull down the newly- laid stone. One of the outstanding gatherings in the history of the Lodge during the 19th century was the centenary Meeting held in the Hall on the 27th of December,1837. The erection of new buildings in 1816 plunged the society into debt. All benevolent payments were suspended at this time, and much financial embarrassment was encountered until 1857, when the debt was extinguished, and new Bye-laws were framed to regulate the disbursement of the benevolent funds. Further alterations and additions were made to the property in 1876, 1879, and in 1888 the Knight's Room was added. A Very Prominent Masonic duty during the years 1836-1872 was the laying of foundation stones, and the following list embraces many important events of that nature attended by the Brethren of No.38. 1836 Oct 5th. county and City Infirmary of Perth.1846 Episcopal Chapel, Crieff.1847Perth Railway terminal.1861 Wallace Monument Stirling.1865 Cutting of first turf, Crieff- Methven Railway.1868 Messrs. Sheilds'Wallace facory, Perth.1869 Forfar Town Hall.1870 Edinburgh Royal Infirmary.1872 Aytoun Hall, Auchterarder.1882 Crieff Parish Church Spire.

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Although much prominence was given to public demonstrations, the Ritual work in the Old Days did not receive the same attention as it does now. It was quite common for a candidate to be Entered, Passed and raised, at one meeting; how different from the present ceremonials. It is impossible in this brief sketch to describe in great detail the benevolent activities of the Lodge, but it never has been forgotten that "the Greatest of these is Charity" Nor has the importance of Divine Service ever been neglected. Many Eminent clergymen have held the office of Chaplain, and have directed the devotional exercises of the Brethren with great diligence and acceptance. In 1874 the time had come when the Lodge had begun to set her house in order. A complete Roll of Members, numbering 155, was prepared. Later a petition book and attendance book was obtained, and it is evident that every endeavour was made to improve the working of the degrees. The Lodge from this time made remarkable Progress in more than one direction. In Ritual there was more dignity, efficiency and variety. In popular favour the Lodge greatly progressed as evidenced by the desire for admission. Distinct advancement was also made in the administration, frequently at the request of the Grand Lodge, and Provincial Grand Lodge, as a result Lodge St Michael began to enjoy a long unbroken period of prosperity. The dawn of the 20th century revealed a strong, healthy and prosperous body of Freemasons in Crieff. Minutes of greater detail were kept, and it is worthy


of note that although attendances were small (average 18 ) much was done to modernise the furnishings, light, heat and sanitation of the Lodge Rooms. In 1926 additional ante-room accommodation was added, and in 1935 the "Old Buildings "were completely reconstructed at a cost of ÂŁ2,546. On the 27th of December, 1937, the Lodge attained its Bi-Centenary, and the Brethren assembled within the hallowed walls, according to ancient custom, to celebrate it with great dignity. The Master, as in days gone by, voiced the wish of all, that "Lodge St Michael may enjoy in the future the prosperity that had attended it in the past." On the 18th of June, 1953, the Depute Grand Master Mason, Bro. The Right Hon, Lord MacDonald, Installed Bro J.F. Harley as Provincial Grand Master of Perthshire West, Right Worshipful Master of the Lodge. According to the written word, Crieff Lodge was opened on the 27th December, 1737.The first Master was the Duke of Perth, who held office from 1737-1740. It would seem that the Duke was allowed to remain Master until the '45, as only Depute Masters were elected during these years. There is no record kept of the business done in 1745, the year of the rebellion. This excellent history was sourced for the website of Lodge St Michael No.38s No.8. Our thanks go to the Lodge for permission to use it in the newsletter. If your Lodge would like to have its history published in the newsletter, please contact the editor.

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An Interesting Masonic Fact! In the clay ground between Succoth and Zeredatha, Hiram Abiff cast all the sacred vessels or King Solomon's Temple, as well as the pillars for the porch. This place is 35 miles NE of Jerusalem, and selected because the clay there was very tenacious, perfect for making bronze castings. Even in the 19th century this clay was being used by jewellers to reproduce small pieces of brass and jewellery, in a technique that has not been changed in 4000 years. A wooden model of the piece to be cast is made, perfect in all its proportions. This is placed in a box, and clay packed tightly around it. The mould is then separated, the model removed and the edges of the mould re-approximated. A small channel is cleared, and the heated metal slowly poured in, filling all the void areas. Upon cooling the clay is removed and the casting cleaned up and smoothed, ready to take its place in the overall sculpture, where the pieces are brazed together. The pillars were an exceptional example of casting skill, as they were hollow, with the sides 4" thick, 27 feet high and 18 feet in circumference, or thereabouts. Dimensions vary, but the basic size remains incredible, as was the undertaking that produced them.


Freemasonry: A Young Brother’s Perspective As I stood at the door of the lodge, dressed in a somewhat peculiar manner, I wondered what I had let myself into. For most students, dressing like this on a Saturday night would signal their entry into the Rugby or Hockey teams. I however, was preparing to take a much bigger step, my initiation into a society steeped in history and surrounded by rumours. My journey had begun a year earlier on a visit home from University. I was in the local pub catching up with my best friend when he casually mentioned that he was joining the Freemasons the following night. I must admit that I failed to stifle my laughter at this point, as all I knew of the masons were that they were a bunch of old folks, playing at dress-up and trying to influence society. As time went on my friend kept talking about how he enjoyed his Freemasonry and I began to become interested, and so after some independent research on the Internet (I read both Pro-Masonic and Anti-Masonic sites to gain a rounded picture) I decided that Freemasonry was something that I felt I would benefit from. I liked the idea of a society that concentrated on our similarities as Brothers under the Fatherhood of God and sidelined our differences with regards to how we should worship him. I was also attracted to the charitable side of Freemasonry, and the fact that the Masons tend to perform most of this ‘under the radar’ rather than broadcasting it from the rooftops.

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So I made my mind up to ask my friend to propose me into the lodge, after all we’d enjoyed everything we’d done together from Beavers, Air Cadets, **cough** folk dancing **cough** etc so how bad could this be? He was more than happy to do so and his father, a man I’d known for most of my life, offered to second me. When the door to the Lodge opened, my fears were put at ease instantly as the first voice I heard from the inside was my proposer, although I was confused that he had to ask who I was! The ceremony was one of the most powerful things I have experienced and will stay with me forever, and the welcome I got at the festive board confirmed to me that I had done the right thing by joining. Here was a group that didn’t base their opinions on your wealth or job, but rather on the kind of person you were. That evening I was proud to be called Brother by men of all ages and backgrounds, people who, without Masonry, I would never have had the opportunity to know. I returned to University, and after a week or so felt the need to experience this again. Unfortunately I was unable to take advantage of the invites my lodge received as I was studying at the opposite end of the country and so I contacted the Provincial Grand Lodge who put me in touch with Southampton University Lodge. I arranged to visit them at their next meeting. Despite this being a Third I was told I would be more than welcome to come along. How true this was, I had never taken part in the opening of the lodge before and instead of people tutting at me when I


hesitated as to what to do, I was assisted by the brother next to me who reminded me that ‘we’ve all been there’. When it came to leaving the lodge for the Raising I was accompanied by a senior member of the lodge who showed me the library and answered many of my questions. I found this touched me because he could have just remained inside but the lodge wanted to ensure that their visitor was properly taken care of. At this point I was still confused about the different aprons and so they were explained to me, with the final reminder that no-matter how much blue and gold you may see on an apron, the most important colour is the white. I have tried to take this to heart and will always try to assist new brethren to the best of my abilities. The welcome I received here led me to joining the Lodge after completing my Third degree. I would also encourage a new mason (and an experienced one) to visit as soon as possible as you will gain so much more from your masonry. So what have I gained from Freemasonry? I have found a sense of comradeship and fraternity with a wide range of likeminded people, I know that wherever I go I will always have a place that I can find friends (something which came in very useful following my recent move to London), and the most important thing of all, the moral lessons taught in the degrees have taught me to go back and study my faith properly for the fist time since I was 11 and I feel that, whilst still not perfect, my relationship with God has improved dramatically since joining Freemasonry. So perhaps the rumours are true, Masonry does aim to influence society, but not through controlling people, but

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by setting examples of how to live a moral life and hoping that others follow this example. I would encourage anyone to join Masonry as you will gain many things from it. Some of them will be the same I have received, but you may well gain other things. Masonry is what you make of it, be it social, spiritual or a bit of both, but the friendship and support will always be there for everyone. The Author of this ‘Farmerdan’ kindly gave permission to the newsletter to use this article,, our thanks go to this young Brother.

Remember you’re a Mason! When the pressures of recession Make us concentrate on greed, Take heed, a worthy Mason Cares about another's needs; Don't let pressures of the moment Make your obligation sway, Stop and help a fallen brother Or another by the way; What you give is like a bubble Whenever you assist, What it costs in time and trouble Is, soon after, never missed; Brother, bear that obligation You accepted on your knee, It's in direct relation To your own security; Never hesitate, my brother Square your actions now and say, "I'll remember I'm a Mason, "And behave like that today;" "With regard to human kindness And the 'Golden Rule', I pray, I'll remember I'm a Mason... And behave like that today."


The Adventures of Billy! The Lodge Goat

Grand Lodge wants athere? Grand Who’s Goat!

They say I won’tCandy! take the job serious!

By SRA76 Web comics

I know, but I Knock! won’t be Knock! considered. Knock!

Why Not? Candy who?

The Candidate I suppose to join thethey could be right! Lodge!

© SRA76 - 2010/5 © SRA76 - 2010/1

Until next month, Keep the faith! The Editor.

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SRA76 SEPTEMBER 2010 MASONIC MAGAZINE  
SRA76 SEPTEMBER 2010 MASONIC MAGAZINE  

The monthly masonic magazine of Lodge Stirling Royal Arch No.76. Scotland

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