Contents Page 2, ‘Bill Reid VC’ This month’s cover story is about one of Scotland’s unsung heroes.’
Page 4, ‘Lodge Robert Burns No.440.’ A short Historical sketch about this old Scottish Lodge.
Page 6, ‘The Masonic Encyclopaedia.’ This month we look at the letter, ‘V’, from Vale to Vouching.
Page 7, ‘The Old Tiler Talks’, “Why men love Freemasonry”, the seventh in the series from Carl Claudy’s ‘Old Tiler Talks.’
Page 9, ‘Famous Freemasons.’ Glenn Ford, The Fastest Gun Alive, Hollywood actor.
Page 10, ‘The Three Ruffians’. How the three assassins came to be named.
Page 12, ‘Investing Officer’. This fine article explains why the Senior Warden invests the Candidate.
Page 14, ‘A Cartoon Strip’, The further Adventures of Billy!
In the Lectures website The article for this month is ‘Ashlars – Rough, Smooth, Story of a Stone’ This author of this article looks at the rough and perfect ashlars of the ‘mould stone’. [link]
Bill Reid VC. William Reid was born in Baillieston, Glasgow on the 21st December 1921. In 1940 he joined the Royal Air Force Volunteer Reserve. After initial training as a bomber pilot in Canada, he was offered a post as flying instructor but declined, preferring to take part in active service. After several postings, Flying Officer Bill Reid was eventually posted to 61 Squadron in September 1943 where he would pilot a Lancaster Bomber on bombing operations, and flew nine sorties to various German cities before flying to Düsseldorf on his eventful tenth bombing mission on 3rd November 1943, a raid on the Mannesman Steelworks in Dusseldorf. Bill Reid was just 21 years old when he flew his tenth bombing mission to Germany on November 3rd, 1943, as captain of Lancaster bomber '0' for Oboe. He was carrying a 4,000 lb "cookie" bomb, six 1,000 bombs plus incendiaries and was part of a 500 strong force. Soon after crossing the Dutch coast at 21,000 ft there was a blinding flash as a Messerschmitt night fighter attacked, smashing the windscreen and wounding Bill in the head, hands and shoulder. The sevenman crew's oxygen supply and compass was destroyed, and navigation was possible only by observing the Pole Star. The air rushing through the broken windscreen was bitterly cold and helped stem the flow of blood from Bill's
wounds and preventing a fatal loss of blood. He lost consciousness several times and blood was freezing on his eyelids. He recalled: "I felt as if my head had been blown off'.” Despite this, he said nothing about his injuries to the crew, and kept the damaged bomber on course. Soon after this first encounter, another Luftwaffe night fighter attacked them and the Lancaster was riddled by shells killing the navigator instantly and leaving the wireless operator fatally injured. Despite being wounded again in the second attack, Bill Reid elected to continue the mission. He and his crew faced heavy anti-aircraft fire while driving 200 miles deeper into enemy territory before dropping his bombs on the Mannesheim Steelworks at Dusseldorf - "bang on target." Only then did he turn the aircraft around to fly back to England, loosing consciousness several times during the flight. Over the Channel, all four engines suddenly cut out before the crew realised they had forgotten to switch fuel tanks amid the confusion of battle. The plane, which had taken off from RAF Syerston near Nottingham, made a crash landing at a mist-bound U.S. base at Shipdham in Norfolk, with a collapsed undercarriage. American doctors patched up the crew and sent them on to a hospital in Norwich. Bill spent a further five weeks in Ely recuperating from his injuries. While recovering, Air Vice Marshal Cochrane asked "Why didn't you turn back?" only to be told “I still had four
engines operating and I thought it was safer to go on because we were still all flying in this big box of planes 10 miles wide and 10 miles deep, and it would have meant flying back through these and probably pranging one. It was not a case of going on regardless. It was the safest thing to do.” It is thought the freezing cold in the cockpit kept Bill alive by slowing the blood loss from his wounds. His previous nine trips had been, in his own words "Fairly uneventful, just searchlights to annoy us." King George VI recognised Bill Reid's bravery and paid tribute to the young officer, “whose tenacity and dedication were beyond praise.” King George presented him with his Victoria Cross at Buckingham Palace in July 1944. He had flown another twenty-four missions by then and it was strange irony that brought about the end of his operational flying career later that same month. Flying a Lancaster from the elite 617 Dambusters Squadron, and one of 300 on a raid against a V2 rocket site near Rheims in France, Bill Reid was brought down. He described the event, "We were bombing from 12,000 ft and there were more planes dropping delayed action bombs from 18,000 feet. They were supposed to be 15 minutes behind us but, as it turned out, one dropped his bomb-load right on top of us. The plane was torn apart and went into a terrible spin. When the nose fell off I was thrown out and I parachuted into a tree. Only one other crewmember got out, the other five all died in the plane. I tried to buy some time to give them a chance, but the controls were useless, as they had all been cut away by the bombs, which hit us from above. It
was a lovely July evening and the planes above must have seen us below. Even then, we had 'friendly fire' incidents, and it makes the loss so much harder to bear." Bill was captured while trying to reach Allied lines, and sent to StalagLuft 3 at Sagan in Poland. As the Russian Army advanced he was moved to Luckenwalde, south of Berlin. The Russians eventually caught up with them again, and there was some fighting going on around the compound for about a week. Although Bill was eventually liberated when the Russians demolished the barbed wire fences with their tanks, it was a further month before he was handed over to the Americans. They took Bill to Leipzig areodrome, then on to Brussels where Bill recalls "I caught a plane - a good old Lancaster that same evening to fly to Lyneham." When Bill Reid left the RAF at the end of the war, he returned home to Baillieston where he received a Heroes welcome. He joined Lodge Robert Burns No. 440 in 1945. Brother Bill Reid died on 28th November 2001.
Bill Reid VC This article was produced using various sources found on the Internet, the cover by SRA76.
Lodge Robert Burns No.440. The early days of the Lodge are uncertain, as the only records that exist are those that are found in the Grand Lodge of Scotland. However from these records it is certain that the Lodge was operating in 1864 using a “Working Warrant” and under the name of “Robert Burns Royal Arch”, Glasgow. (Glasgow is named, because the P.G.L. of Lanarkshire (M.W.) was not formed until 1866). Upon application to Grand Lodge, a charter was granted to “Robert Burns” Baillieston, Glasgow on the 7th November 1864, with the first meeting of the Lodge taking place with the new charter on the 29th November 1864, when seven gentlemen were initiated into our Craft. The first R.W.M. of the Lodge being Bro. Alexander Barrowman. The Lodge in those early years was actively introducing Freemasonry to the men of Baillieston and the names of some of our earliest members are still common within the village today. It is also recorded by Grand Lodge that two of our brethren, a Bro. Wallace and a Bro. McTaggert served as members in the Board of Grand Stewards within Grand Lodge, during and after Lodge Robert Burns ceased to operate. The Lodge for whatever reason held a warrant for only a short time, and in 1872 or 1873 the Lodge went dormant. It remained dormant until the minute of Grand Lodge of the 18th December 1919 records, that a petition to resuscitate “Lodge Robert Burns Royal Arch” Baillieston be granted under the
supervision of the Provincial Grand Lodge of Lanarkshire Middle Ward. At the quarterly communication on the 5th February 1920, Grand Lodge agreed that “Lodge Robert Burns”, Baillieston be resuscitated. Why the name “Royal Arch” was requested in 1864 and again in 1919 we are unsure, but on both occasions Grand Lodge did not approve and we were granted our warrant as “Lodge Robert Burns No.440”. A name that is synonymous with our Scottish Craft and of which we are extremely proud. The consecration of the re-opened Lodge took place on the 25th February 1920, with the local Doctor, Bro. Andrew Gibson in the chair as R.W.M. The consecration ceremony being conferred by the R.W.P.G.M. Bro. Sir Robert King Stewart (of Murdostoun), and the members of the Provincial Grand Lodge. Bro Andrew Gibson was the driving force in the resuscitating of the Lodge and presented the Lodge with the Masters Mallet, which is still used today and is one of the Lodge’s prized possessions. Also prominent in the reforming of the Lodge were Bro. John Gilbert, Bro John Robertson and the Schoolmaster in Baillieston, Bro. John Ballantyne, and many Freemasons from the other local Lodges and in particular the brethren from the Coatbridge area. The first meeting took place on the 28th February 1920 in the U.F. Church (Rhinsdale Church), Main Street Baillieston when sixty-five brethren were present. It was followed by another Regular Meeting on the 11th March 1920, when seven gentlemen were admitted into the Lodge in the presence of one hundred and thirteen brethren.
The lodge continued to meet in the Rhinsdale Church Hall for the next twenty three years, during which time it prospered and established itself in the P.G.L. of Lanarkshire (M.W.), however as the Lodge grew it was obvious that new premises had to be found and when the Kirk Session intimated that the rent for the Church Hall would be increased by 25%, the brethren agreed to buy their own building and purchased the McInnes Hall, 10 Main Street, Baillieston. The newly named “Masonic Hall” held it’s first meeting there on the 12th August 1943, Bro. James Burley R.W.M. in the chair. The Lodge continued to prosper and became the focal point for many families with so many local men joining the Craft. As the Lodge continued to flourish the members again decided to move and erect a purpose built Masonic Hall. Enquires were made and a piece of land was purchased at 39 Church Street, with work commencing on the new Hall in early 1959 and was completed and Consecrated on the 12th September 1959 with Bro. William Hunter as R.W.M Over the next number of years as the brethren continued to support the Lodge, under the guidance of brethren such as Bro. John H.R. Paterson P.M. and Bro. James Paterson P.M., who served the Lodge as Secretary for fortythree years, it was no surprise that the younger members decided to expand the premises and to promote social activities and to this end, in 1972, the lounge was opened, followed in 1987 when our games room was constructed. The Lodge then decided that our Temple be rebuilt and in the year 2000, following many months of hard work by
the brethren, the Consecration took place on the 18th October that year, the Ceremony of Consecration being conferred by Bro. George R. Kelly R.W.P.G.M. of the Provincial Grand Lodge of Lanarkshire (M.W.). Lodge Robert Burns from its inception, has had many dedicated, hard working and exceptional Freemasons who have left a legacy to the present members which we must strive to emulate and to continue the good and true work, promoting Masonry in the best possible manner in the community and of keeping the name of “Lodge Robert Burns” to the forefront of the Craft.
This excellent history was sourced for the website of Lodge Robert Burns No.440. If your Lodge would like to have its history published in the newsletter, please contact the editor.
‘That man to man, the world, o'er Shall brithers be for a' that.’
The Masonic Encyclopaedia The Letter ‘V’
Vale or Valley The vale or valle or vally was introduced at an early period into the symbolism of Freemasonry. A catechism of the beginning of the eighteenth century says that "the Lodge stands upon holy ground, or the highest hill or lowest vale, or in the vale of Jehoshaphat, or any other secret place." And Browne, who in the beginning of the nineteenth century gave a correct version of the Prestonian lectures, says that "our ancient Brethren met on the highest hills, the lowest dales, even in the valley of Jehoshaphat, or some such secret place."
Visitation, Right of Every Freemason in good standing has a right to visit any other Lodge, wherever it may be, as often as it may suit his pleasure or convenience; and this is called, in Masonic law, the Right of Visit. It is one of the most important of all Masonic privileges, because it is based on the principle of the identity of the Masonic Institution as one universal family, and is the exponent of that wellknown maxim that "in every clime a Freemason may find a home, and in every land a Brother." It has been so long and so universally admitted, that we have not hesitated to rank it among the landmarks of the Order.
Vivat "Vivat! vivat! vivat!" is the acclamation which accompanies the honours in the French Rite. Bazot (Manuel, page 165) says it is "the Cry of joy of Freemasons of the French Rite." Vivat" is a Latin
word, and signifies, literally, "May he live"; but it has been domiciliated in French, and Boiste (Dictionnaire Universel) defines it as "a Cry of applause which expresses the wish for the preservation of anyone " The French Freemasons say, "he was received with the triple vivat," to denote that "He was received with the highest honours of the lodge."
Volume of the Sacred Law The proper Masonic name for the book on the altar even if it is the King James Version of the Bible. Just as Freemasonry uses the name Great Architect so as to be inclusive to the faiths of all its members, so to should it use the name Volume of the Sacred Law to be inclusive of all books of faith of its members. The candidate is obligated on the book of HIS faith.
Vouching It is a rule in Freemasonry that a Lodge may dispense with the examination of a visitor; if any Brother present will vouch that he possesses the necessary qualifications. This is an important prerogative that every Freemason is entitled to exercise. To vouch for one is to bear witness for him, and in witnessing to truth, every Caution should be observed, lest falsehood may cunningly assume its garb. The brother who vouches should know to a Certainty that the one for whom he vouches is really what he Claims to be. He should know this, not from a casual conversation, nor a loose and careless inquiry, but from Strict Trial, due examination, or lawful information.
Next Month the Letter ‘W’.
The Old Tiler fluttered the pages. Finding his place he sat and began:
Why Men Love Freemasonry THE New Brother sat near the Old Tiler in the anteroom, crossed his legs and took out his cigar case. "Have a smoke and unpuzzle me." The Old Tiler accepted the proffered cigar with a smile. "I am often puzzled, sympathized. "Tell me."
"I am quite crazy about Masonry. I love it. So do a lot of other men. And I don't know why. I can't find anyone who will tell me why. Old Tiler, why do men love Masonry?" The Old Tiler got up and crossed the room to a bookcase, extracted a volume and returned. "I read that question in this little book, 'The Magic of Freemasonry,' by Arthur E. Powell. Let me read to you-"
"â€™Why do men love Masonry? What lure leads them to it? What spell holds them through the long years? What strand is it that tugs at our hearts, taut when so many threads are broken by the rough ways of the world? And what is it in the wild that calls to the little wild things? What sacred secret things do the mountains whisper to the hillman, so silently yet so surely that they can be heard above the din and clatter of the world? What mystery does the sea tell the sailor; the desert to the Arab; the arctic ice to the explorer; the stars to the astronomer? When we have answered these questions mayhap we may divine the magic of Masonry. Who knows what it is, or how or why, unless it be the long cable tow of God, running from heart to heart.' " The Old Tiler closed the book and waited. "The cable tow of God," repeated the New Mason. "That's a beautiful phrase." "It's more than a phrase, I think," the Old Tiler answered. "As I see it, the heart of Freemasonry by which all manner of men are attracted and held, is just that-the longing for communion with the Most High." "Oh, you must be mistaken. Men who want God go to church." "Do you go to church?" "Er, oh, well, sometimes." "Yet you never miss coming to lodge." "No, I don't, but-" "Never mind the 'but.'" The Old Tiler smiled: "A lot of Then come to the
lodge who do not find heart's case in the church. The lodge is not a substitute for church. Masonry is not a religion, although it has religion. If the church fails, occasionally, it is because all human institutions must fail at times. No minister or church can satisfy all men. Some men find communion with the Most High in Masonry a greater satisfaction than in a church. I think that is the real reason some men love Freemasonry so much." "You give me credit with being a lot more religious than I do," retorted the New Mason. "Men are incurably religious," asserted the Old Tiler. "Many don't know it and refuse to call it by that name, like you, for instance! In a church, men are told various things about God. In a lodge they arc allowed to tell themselves what they will. In a church you are taught a creed, a dogma. In a lodge there is neither. In a church you are quiet and respectful and whisper if you speak at all. It is kept high, unspotted from the world. A lodge is more intimate, personal. You can be jolly in a lodge, except during a degree. Here are just other men, brothers. They think as we do; they believe in the one God, as we do. They repeat the same words, think the same Masonic thoughts, do the same Masonic acts, as we do. We feel at home with them in consequence, "Through years of simple, profound degrees, we weave the Mystic Tie. We cannot say of what it is composed. We cannot put a name to it. St. Augustine, asked of God, answered, 'I know until you ask me-when you ask me, I do not know.' In your heart you know, and I
know, what the Mystic Tie is-what Freemasonry is. But you cannot say it, nor can I. It is too deep for words. It is the reason we use symbols, for words cannot express it. "Deep in us is something which understands what brains cannot think; something which knows what our minds cannot comprehend. Masonry speaks to that something in its own language. If we must put it into words, God is the only syllable which seems to fit. But when we say God we mean no special deity, but all that is beautiful in life, in friendship, in charity, in brotherhood. "So, my brother, there is no reason for you to be puzzled; no man can answer your puzzle. Freemasonry is loved by men because it strikes deep into the human heart, and supplies the answer to the question, the food for the hunger, which the tongue cannot express... "Unless it is the tongue of a wise, wise Old Tiler," finished the New Brother thoughtfully. "And thank you. I am not puzzled now." This is the seventh article in this regular feature, â€˜The Old Tiler Talks,â€™ each month we will publish in the newsletter one of these interesting and informative pieces by Carl Claudy
Famous Freemasons Glenn Ford
Cowboy Hall of Fame by the Western Heritage Museum in 1978. Glenn Ford’s film career spanned seven decades and despite his versatility, he was best known for playing men in unusual circumstances like ‘The 3:10 to Yuma.and The Fastest Gun Alive!’ In fact, Ford had an ability to quick draw a pistol, and was more skilled in handling a firearm than John Wayne! Strangely, Glenn Ford never once received an Oscar nomination for any of his films, not even classics like “The Blackboard Jungle” or “The Sheepman”
Born Gwyllyn Samuel Newton Ford in Sainte-Christine, Quebec, actor Glenn Ford appeared in 106 films and several television series. Glenn Ford was the great nephew of Canada’s first Prime Minister, Sir John A. Macdonald, a Scotsman born in Glasgow and also a Freemason. Here. For his military service, he has received the French Legion of Honour Medal in 1992 for his service in World War II, the Medal of Honour, presented by the Veterans of Foreign Wars, the Medaille de la France Libre for the liberation of France, two commendation medals from the US Navy, and was inducted into the Vietnamese Legion of Merit. More than half of his movie appearances were in westerns but Ford played equally well in light comedies and film noir, and was voted the number one male box office attraction in 1958. He was inducted into the National
As Ford got older and his health began to decline, his career wound down during the 1980s. He worked primarily in TV movies, lending his talents to a few unremarkable projects, with the best being “My Town” (ABC, 1986). A series of strokes left him partially incapacitated and he retired from acting in the early 1990s. The mediocrity of his later projects, however, did not tarnish his reputation or his dignity. Glenn Ford died on Aug. 30, 2006, aged 90, from natural causes, but his strong body of work ensured his place among the finest film actors of the twentieth century. Glenn Ford was probably the most convincing ‘Cowboy’ to be played by any actor. Initiated: Palisades Lodge No. 637 (now Santa Monica Palisades No. 307) Charter member: Riviera Lodge No. 780, Pacific Palisades, California
The Ruffians The traitors of the Third Degree are called Assassins in Continental Freemasonry and in the advanced Degrees. The English and American Freemasons have adopted in their instructions the more homely appellation of Ruffians. The fabricators of the high Degrees adopted a variety of names for these Assassins, but the original names are preserved in the instructions of the York and American Rites. There is no question that has so much perplexed Masonic antiquaries as the true derivation and meaning of these three names. In their present form, they are confessedly uncouth and without apparent signification.. Yet it is certain that we can trace them in that form to the earliest appearance of the legend of the Third Degree, and it is equally certain that at the time of their adoption some meaning must have been attached to them. Brother Mackey was convinced that this must have been a very simple one, and one that would have been easily comprehended by the whole of the Craft, who were in the constant use of them. Attempts, it is true, have been made to find the root of these three names in some recondite reference to the Hebrew names of God. But there is in Doctor Mackey's opinion, no valid authority for any such derivation. In the first place, the character and conduct of the supposed possessors of these names preclude the idea of any congruity and appropriateness between them and any of the divine names. And again, the literary condition of the Craft at the time of the invention of the names equally
precludes the probability that any names would have been fabricated of a recondite signification, and which could not have been readily understood and appreciated by the ordinary class of Freemasons who were to use them. The names must naturally have been of a construction that would convey a familiar idea would be suitable to the incidents in which they were to be employed, and would be congruous with the character of the individuals upon whom they were to be bestowed. Now all these requisites meet in a word which was entirely familiar to the Craft at the time when these names were probably invented. The Ghiblim are spoken of by Anderson, meaning Ghiblim, as stonecutters or Masons; and the early amounts show us very clearly that the Fraternity in that day considered Giblim as the name of a Mason; not only of a Mason generally, but especially of that class of Masons who, as Drummond says, "put the finishing hand to King Solomon's Temple"-that is to say the Fellow Crafts. Anderson also places the Ghiblim among the Fellow Crafts; and so, very naturally, the early Freemasons, not imbued with any amount of Hebrew learning, and not making a distinction between the singular and ph1ral forms of that language, soon got to calling a Fellow Craft a Giblim. The steps of corruption between Giblim arid Jilbelum were not very gradual; nor can anyone doubt that such corruptions of spelling and pronunciation were common among these illiterate Freemasons, when he reads the Old Manuscripts, and finds such verbal distortions as Nembroch for Nimrod,
Eaglet for Euclid, and Aymon for Hiram. Thus, the first corruption was from Giblim to Gibalim, which brought the word to three syllables, making it thus nearer to its eventual change. Then we find in the early works another transformation into Chibbelum. The French Freemasons also took the work of corruption in hand, and from Giblim they manufactured Jiblime and Jibulum and Habmlum. Some of these Freneh corruptions came back to English Freemasonry about the time of the fabrication of the advanced Degrees, and even the French words were distorted. Thus in the Iceland Manuscript, the English Freemasons made out of Pytagore, the French for Pythagoras, the unknown name Peter Gower, which is said so much to have puzzled John Locke. So we may through these mingled English and French corruptions trace the genealogy of the word Jubelum; thus, Ghiblim, Giblim, Gibalim, Chibbelum, Jiblime, Jibelum, Jabelum, rind, finally, Jubelum. It meant simply a Fellow Craft, and was appropriately given as a common name to a particular Fellow Graft who vas distinguished for his treachery. In other words, he was designated, not by a special and distinctive name, but by the title of his condition and rank at the Temple. He was the Fellow Craft, who was at the head of a conspiraey. As for the names of the other two Ruffians, they were readily constructed out of that of the greatest one by a simple change of the termination of the word from um to a in one, and from um to o in the other, thus preserving, by a similarity of names, the idea of their relationship, for the old
works said that they were Brothers who had come together out of Tyre. This derivation to Doctor Mackey seems to be easy, natural, and comprehensible. The change from Giblim, or rather from Gibalim to Jubelum, is one that is far less extraordinary than that which one half of the Masonic words have undergone in their transformation from their original to their present form. Sourced from Mackey's Encyclopedia of Freemasonry
The Mystic Art The world may rail at Masonry, And scoff at Square and Line, We'll follow with complacency The Master's great Design. A King can make a gartered Knight, And breathe away another, But he, with all his skill and might, Can never make a Brother. This power alone, thou Mystic Art, Freemasonry, is thine; The power to tame the savage heart With brother-love divine! Sir Edward Bulwer-Lytton
INVESTING OFFICER The question is often asked â€“ and it is a very natural and pertinent query â€“ why the Senior Warden is the investing officer, and not the Worshipful Master himself. The point is one of considerable importance, both from the general philosophical aspect, and also from the individual point of view, and it is one which will be found interesting to study. In order to form a true appreciation of our problem, however, and to understand fully the significance of this portion of the ceremony, it will be necessary first to examine with care the exact relationship between the Worshipful Master and the Senior Warden. As to the general relationship between these two principal officers, the W.M. and the S.W. they are posted at opposite ends of the Lodge, facing each other, the one looking towards the west, and the other towards the east, i.e. the one directed to the light, the other away from it. They therefore stand for the two poles between which the web of life is spun. They are the Self and the Not-Self, the I and the Not-I, the one and its reflection: spirit and matter, life and form, soul and body. The W.M. represents Light, the rising sun, the dawn, morning: the S.W. stands for Darkness, the setting sun, evening. The one is the beginning, the other the ending: the one opens the day; the other closes it and ushers in the night. The W.M. is the up-welling,
infinite life: the S.W. is the omnipotent strength or rigidity which holds and contains the life. The one illumines and instructs, the other reflects and distributes. The W.M. is the centre and the S.W. the circumference: the former is the within, the latter the without. Now the apron, the badge of a Freemason, is worn outside all other garments: it is the outward and visible sign of a member of the Craft, the external representation of the true nature of the man within. The apron is not itself the inner reality: it is not purity, or innocence or brotherhood: rather it is the symbol of all these things, the representation in form or matter of spiritual realities. Hence the badge, which is a material object, an outer form, should rightly be bestowed by the officer who represents outer things. The W.M. gives the Light, the pure white light of truth and illumination: but the S.W. presents the vessel to contain the Light. The W.M. communicates the signs and gives the words, but the S.W. confers the outer badge which proclaims the Entered Apprentice as being in possession of those secrets. The life derives from the W.M., the form from the S.W. The W.M. prepares the heart, the S.W. clothes the body. The W.M. opens out the life of the candidate; the S.W. bestows the form which reveals the true nature of the life within, giving it a means through which to express itself. Now let us approach the question from the viewpoint of the individual. To the individual, the putting on of the badge marks a definite stage in his life, a step forward in his evolutionary
progress, an entry into a newer and higher life. No one can bring him into Freemasonry but himself: freely and voluntarily, of his own initiative, impelled by he-knows-not what inner voice of his own secret being, he offers himself as a candidate for the secrets and mysteries of Ancient Freemasonry. Others may show him the light, but they cannot make him see it. From himself must come the first step, and every subsequent step. He must be established in his own strength: no man can stand in the strength of another. Others may point to the path, but he himself must set his feet upon it. His own inner being, his W.M. gives him the light, but his own will, his own strength, must impel him onwards to walk in the light and to spread it abroad for his brethren to share. Hence the S.W., who in the individual stands for the will, invests the Entered Apprentice with the badge which proclaims the step he has himself taken. The investiture incident thus stands out as one of the most dramatic, the most profoundly moving and the most significant in the whole of the first degree ceremony. It should make an impression, on all who approach Freemasonry in the proper spirit, which can never be forgotten. Philosophically, the Freemason’s apron fulfils perfectly the classical definition of a sacrament – an outward and visible sign of an inward and spiritual grace. The E.A. who comprehends its significance recognises that he accepts and dons this outer and visible sign, of
his own free will and determination, that he has chosen to set his feet on the path of purification in his progress towards enlightenment, and that, by so accepting the badge, he binds himself to his selfimposed task. By the most sacred vows is he pledged to go forward: he can never go back, unless he prove false to his word, to himself. The die is cast, the first step is taken, he must go on, and ever on and on till he meets the light towards which his face is now set. Sourced from, The Magic of Freemasonry by Bro. Arthur .E. Powell
A Wee Joke. All well-known Brother once wanted to affiliate to another Lodge only a few miles away from his Mother Lodge. He received a clearance certificate from his Mother Lodge and presented it to the Secretary of his chosen Lodge, along with his application for affiliation. When asked what his reasons for wanting to move to the Lodge were, he answered, “Health reasons.” “That’s a fairly unusual reason for wanting to move. If I’m not being too nosy, what’s the problem?” asked the Secretary. “They got sick of me over there!” Brethren, I’m always on the look out for items of interest for the Newsletter. If you have written an article, lecture etc, or have come across a piece that you might like to share, or even have an idea for something of interest that the Brethren might like, get in touch and leave the rest to me.
The Adventures of Billy! The Lodge Goat
Well every time the new Master does the Ritual…
By SRA76 Web comics
The Past Masters in this Lodge are very religious!
They put their heads in their hands and say,”Oh my God!”
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Until next month, Keep the faith! The Editor.
The monthly masonic magazine of Lodge Stirling Royal Arch No.76. Scotland