112 Magazine - July 2021 No: 16

112 On The Level

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Masonic Magazine

Issue No.16

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July 2021

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od

ohn Fisherrow N J . t o. eS

From the Editor

Hello Brethren, and welcome to another edition of “On The Level”. We hope you will find this issue No.16. I hope you have found “On The Level” both inspiring as well as educational.

Brethren, any brother who cannot view the magazines on our website and would like to receive a printed copy please contact Brother Derek Mather SD, who will drop off a copy or back issues of the magazine to you.

Got something you want to say about your Lodge, or just Freemasonry in general ~ Why not submit an article to “On The Level”and see it printed here? (The Editor reserves the right to refuse to publish any article deemed by himself to be offensive).

The Masonic Window Lerwick Town Hall

“The Society or Fraternity of Freemasons

The Masonic Window, which is the main feature of the stairway leading to the Main Hall, depicts Lord Aberdare (who later became Earl of Morton, Grand Master Mason of Scotland) delivering a lecture on Freemasonry. This impressive window was a gift from Morton Lodge No. 89 (Scottish Constitution) when Lerwick Town Hall was built in 1883.

Is more in the nature of a system of Philosophy or of moral and social virtues taught by symbols, allegories, and lectures based upon fundamental truths, the observance of which tends to promote stability of character, conservatism, morality and good citizenship.” – H. W. Coil

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 well-grounded hope and of a well spent life.

The Ark is emblematical of that divine ark which safely wafts us over the tempestuous sea of troubles, and the anchor which shall safely moor us in a peaceful harbour, where the wicked cease from troubling, and the weary shall find rest.

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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 Right Worshipful Master Hello Brethren and welcome to this edition of “On the Level” July 2021. I hope that you and your families are all still safe and well during this continued period of lockdown and uncertainty.

Thankfully the statistics are improving, with infections rates and deaths dropping daily, and with the number of people being vaccinated growing rapidly, who knows we could be back to something like a normal life before too long. As all we know the heads of Orders met back in June to discuss a way forward out of lockdown and a return to our Masonic activities which is looking quite promising.

They have agreed to meet again in August to cement further progress, so we will have to brush the dust of our ritual books, I only hope that the dinner suits still fit and the belt on our aprons don’t need adjusting too much. There is no doubt that our return may be different than what we have been used to before the lockdown, but we are all hopeful of a return of some kind sooner rather than later.

Brethren as we are in the midst of our summer recess “Derek’s Diner” is proving popular as ever with everyone.

We are fortunate by having the luxury of being able to keep within the government distancing guidelines seeing brethren out on their daily walks passing by and coming in for a cuppa and a catch up. I would personally like to say thank you again to Bro. Derek for his great initiative.

Bro. Brian Ritchie Right Worshipful Master

Quote:~“There are no strangers in Freemasonry, only friends you’ve yet to meet.”

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The Ark of the Covenant

snake. The Pharaohs magicians dropped their rods as well and they turned into snakes, Aaron's rod, now a snake, devoured the other snakes.

The Ark of the Covenant is a common theme in Freemasonry. It appears as a symbol in a variety of masonic art work. The Ark itself is never mentioned in Blue Lodge ritual.

In the Bible it states that after Solomon's Temple was completed, as part of the dedication ceremony the Ark was seated within the Kodesh Hakodashim or Holy of Holies.

Within the Holy of Holies two massive cherubims, beings who attend to God in the Abrahamic tradition, stood overlooking the Ark.

After the Exodus it was commanded by God that each of the twelve tribes would put forth a rod to determine which tribe would be the priests of the Ark. The tribe connected to the rod that bloomed over night would become the priests. Aaron put forth his rod for the Levities. Over the night his rod began to bloom and almonds came from it. Initially the almonds were sweet. Whenever the Israelites turned away from God the almonds would become bitter.

In the Bible a detailed description is given about what the Ark looked like. Most notably to Freemasons, the Ark in several descriptions is made with acacia wood. The wood was covered with gold and a lid was fashioned with cherubims on the lid. Despite the detailed descriptions in the Bible, the Ark is often drawn in a variety of ways and shapes.

There are at least some who disagree with the idea that the Ark was a box or chest, instead saying it was more of a bowl shape, which would have fit in more commonly with other similar objects of that time period.

The third item in the Ark, the pot manna was the food source that the Israelites had while wondering the desert. Manna is described in a variety of ways depending on what text you are reading.

Some theologians believe that within the Bible there are multiple arks that are spoken of including the one in the story of Exodus.

When Moses smashed the Ten Commandments he placed the broken pieces in the Ark of the Covenant. Also placed in the ark was Aaron's rod and a pot of manna.

Aaron, the brother of Moses, was a slave like Moses in Egypt. God proclaimed that Moses was like a God unto the Egyptians and Aaron would be his prophet. Just as Moses had a rod that displayed mystical powers, so too did Aaron. Prior to the Exodus, Moses and Aaron went before the Pharaoh to give him one last chance to release the Israelites. To prove God's power, God told Aaron to throw his rod on the ground and that it would turn into a

In later traditions it is said that the Ark was carried before the armies of the Israelites making them invincible.

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In modern times, the story of the Ark of the Covenant has been viewed through a more modern and even mystical lens. Everything from Indiana Jones and the Ark of the Covenant which had the Ark being unearthed in Egypt and when the Ark was opened the power of God came forth and devoured those who looked upon it. In fact in the Biblical tradition the Ark was hidden from view, even from the people who were carrying it. In other modern twists it has been stated that Moses actually brought down radioactive material from Mount Sinai, and that was why his hair

turned white. It is also claimed by the same group of people that priestly breastplate, or high priest breastplate, was meant as some sort of "shielding:" from the Ark.

A big Happy 70th Birthday to our Junior Warden, Bro. Ali Scott. Although Brother Ali’s birthday was in the middle of June we all hope you had a cracking day celebrating.

The final resting place of the Ark of the Covenant is unknown. The strongest theory has it in Ethiopia where it is guarded by priests. No one is allowed in to see so it is impossible to confirm that it is the Ark of the Covenant.

Sourced from Today In Masonry

Diamond Wedding Anniversary

Congratulations to Bro. John Black PM and his wife Martha on celebrating their 60th Wedding Anniversary on 1st July.

Pictured outside The Dome on George Street where they enjoyed an afternoon lunch.

United

Masonry is the activity of closely united men who, employing symbolical forms borrowed principally from the mason’s trade and from architecture, work for the welfare of mankind, striving morally to ennoble themselves and others, and thereby to bring about a universal league of mankind, which they aspire to exhibit even now on a small scale.

The 24” Gauge

Tongue of Good Report

Being "under the tongue of good report" is equivalent, in Masonic technical language, to being of good character or reputation. It is required that the candidate for initiation should be one of whom no tongue speaks evil.

The phrase is an old one, and is found in the earliest rituals of the eighteenth century

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The twenty four inch gauge is an instrument made use of by operative masons, to measure and lay out their work; but we, as free and accepted Masons, are taught to make use of it for the more noble and glorious purpose of our time. It being divided into twenty four equal parts is emblematical of the twenty four hours of the day, which we are taught to divide into three parts, whereby we find a portion for the service of God and the relief of a distressed worthy brother; a portion for our usual avocations, and for refreshment and sleep.

~ Our Lodge Our History ~

The Mosaic Floor is a part of masonic lore.

is what should be most important to the Freemason. The reminder that good and evil is present in all of our lives should be taken as a reminder and as a warning. It is should be a reminder that there are always those who would, by design or by accident, bring unhappiness or "evil" into our daily lives and to be vigilant to those threats and concerns. It should not just be to avoid them, is should also be to temper our reaction to those events and actions. It should be a warning to ourselves that we are just as capable of inflicting that unhappiness or "evil" on others.

Often in artwork with Masonic symbols in it, there is a white and black chequered floor.

This is often referred to as a the Mosaic floor or the Mosaic pavement.

In some descriptions of the floor of King Solomon's Temple the ground floor is a Mosaic pavement. Although some dismiss this, there are descriptions that make it clear that the floor of the temple is made of wood because and it is elevated. The argument is that stone would not be used for an elevated floor. While this is most likely a true argument, it does not take into account that a Mosaic floor does not have to be one of stone, merely one of multiple colours. It makes it difficult to prove or disprove what the floor was made of since no archeological evidence of the Temple of Solomon exists and any written accounts of the temple were most likely done by scribes in the court of Solomon, who had no knowledge of the engineering that went into the building of the temple.

Freemasons should remember that it is our own deeds that colour the Mosaic floor. That we all have good days and bad days, that the goal is to always have the one extra white square balancing our life to the good and not the bad. We keep this balance by how we respond when "evil" enters our life and whether we choose by our actions to insert "evil" into the lives of others.

The explanation Freemasons use is that the black and white floor of King Solomon's Temple is representative of the good and evil in every man's life. This explanation attempts to explain the reasoning for the floor. It would tend to make the concept of the Mosaic floor a more modern creation, at least in it's philosophy. The philosophical explanation would have been easier for scribes in the court of Solomon to relate in their writings. Since this fact is not related in the descriptions of the temple it is less likely that it was the reasoning for the floor. Again there is no archeological evidence for the Temple of Solomon so it is hard to say whether it is lost knowledge or a modern interpretation.

Regardless of whether it is meant as a direct representation of the floor in Solomon's Temple or not, the philosophical explanation

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Famous Scottish Freemasons

Bro. George Drummond Lord Provost of Edinburgh Lodge of Edinburgh (Mary’s Chapel) No.1 MWGMM 1772-73

As a young man at the age of 20 he was known as a Mathematical genius and appointed as the Account General of Excise, then later becoming Commissioner in 1715. Joining the council in 1717 he also served as Dean of Guild and a Baillie.

He changed the face of the city, and from a mass of derelict and neglected buildings bringing them into

buildings bringing them into contest with the finest cities of Europe.' During my research I have found it a bit strange and discovered that there is no monument to his memory, only 2 streets named after him,, Drummond Street and Drummond Place, yet it may well be said, Provost Drummond's monument is the building of the New Town of Edinburgh. But his influence was felt in many quarters in the making of the city. Edinburgh's great medical school owes its rise and much of its fame to his wise initiation and helping hand; while no less than five professorships in the University, those of Chemistry, Theory and Practice of Physic, Midwifery, and Belles-Lettres and Rhetoric owe to him their establishment.

During his long life his high abilities were given ungrudgingly to his country, and especially to the grand old city he loved so well even at the sacrifice of his own personal comfort and fortune.

He discharged the many different duties of his position with a care and zeal which few have possessed and none have equalled.

He took part with the Grand Master in placing the corner-stone of the Royal Infirmary, to which the Lodge of Edinburgh being one of the original contributors to the amount of fifty pounds.

Drummond was passionately devoted to the Union and the Hanoverian cause, a strong opponent against the Jacobean March and fought against John Erskine, the Earl of Mar, at the Battle of Sheriffmuir in 1715.

Drummond was back in the limelight serving as Captain to the College Company of University Volunteers that were formed to defend Edinburgh. On 15 September 1745, he proposed marching the College Company out of Edinburgh to confront the approaching Jacobean Army, only to be persuaded by William Wishart Principal of Edinburgh University not to do this.

He was genuinely conscience-stricken at the thought of sending young men to their futile death.

Drummond’s personal courage appears to be beyond question. He joined Sir John Cope’s Hanoverian army before the Battle of Prestonpans. Following the capture of the castle by Bonnie Prince Charlie he was exiled from Edinburgh throughout the occupation.

In 1746 George was re-elected Lord Provost for a second time.

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He commissioned the construction of the Royal Exchange in 1751. The idea was to provide a “covered place of exchange” for merchants and traders. To highlight the importance of this public building, it was decided that the perfect location was to be the Royal Mile’s middle point, on top of Mary King’s close.

To save time and money, it was decided to build upon the four pre-existing closes: Mary King’s Close, Stewart’s Close, Pearson’s Close and Allan’s Close, rather than demolishing them; constructing an even foundation at the same level as the Royal Mile and using first storeys of the closes as the substructure of the Royal Exchange building. The Exchange was designed by Bro. Robert Adam (Canongate Kilwinning No. 2) as a neoclassical building set in the middle of Edinburgh’s Old Town. The far-north end of Mary King’s close was demolished in 1853 during the construction of Cockburn Street.

3rd September 1753 Bro. Drummond had the satisfaction of beginning the works by laying the foundation stone of the Royal Exchange. He was not the Provost at the time, but he performed the ceremony in the capacity of the Most Worshipful Grand Master Mason.

He took his first steps in freemasonry when he was initiated into the Lodge of Edinburgh (Mary's Chapel) No.1, in 1721. He also received his 3rd or M.M degree on the 1st November 1738, the earliest recorded minute by number 1, of the working of a 3rd or M.M degree. He subsequently affiliated into Canongate Kilwinning. He was elected Junior Grand Warden in 1738 and Grand Master in 1752, He made a Grand Visitation to his mother lodge in December 1752. In 1739 became the Founder Master of Lodge Drummond Kilwinning from Greenock (now dormant).

He was Lord Provost of Edinburgh when the foundation-stone of the North Bridge was laid, October 21, 1763. Provost Drummond retired from the Council in November 1764, and shortly afterwards withdrew from the office of Excise, which he had held since 1738, and after a short illness he died on 4th December 1766, he was 80 s old. The funeral was the largest and most imposing that had been seen in Edinburgh for many years, and was attended by all ranks and classes. Places of business were closed, the crowd of spectators being immense. He was laid in the Canongate Churchyard, near to the tomb of Adam Smith.

A minute recorded by Canongate Kilwinning No.2, read, St. John’s Day 27th December it was intimated that the lodge be adjourned until the 7th January where a funeral meeting beheld in honour of the memory of Bro. George Drummond former Lord Provost of Edinburgh and Past Most Worshipful Grand Master Mason of Scotland. In attendance at that very meeting was Bro. James Stewart, Lord Provost of Edinburgh and Most Worshipful Grand Master Mason.

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Our Lodge ~ Our History ~ Part 5

Regular Meeting - St. John’s Hall - 22nd April 1896 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ A circular was read from Lodge Trafalgar No. 223 asking a deputation from this Lodge to be present at the laying of the foundation Stone of Leith Academy on Saturday 2nd May 1896 and it was agreed to send a deputation. The Senior Warden, Brother Henderson reported that he had attended the meeting held in Edinburgh with reference to the formation of a Bowling Association in connection with the Craft. The meeting had unanimously agreed to start such an Association and he was now in a position to take names of all the brethren wishing to join. Bro. Kerr, Junior Warden, was appointed along with Bro. Henderson as the representatives of the Lodge.

Special Masonic Service - Inveresk Parish Church - 23rd August 1896 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The brethren assembled in the Parish Church Hall in Dalrymple Loan, and marched to the Church where the centre seats had been reserved for them. The Rev. Mr. Houston conducted the devotional part of the service and Brother Sir Charles Dalrymple read the lessons. The choir was under the leadership of Bro. Bone, Director of Music, and Brother Charles Bradley presided at the organ. The Sermon was preached by Brother The Very Rev. Professor Story, D.D. of Glasgow University which, from its simple and impressive character, received the attention of all present. The collection was taken up by the Lodge Office Bearers and amounted to £14.19.9d, the balance after deduction of expenses to be divided equally between the Red House Home for Boys and Levenhall Home for Girls. The whole proceedings of the afternoon passed off smoothly and harmoniously and evidently to the satisfaction of all taking part.

Special Meeting - St. John’s Hall - 7th October 1896 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Brother Dobbie read a statement in connection with the Church Service and said that after deduction of expenses there was a balance of £2.2.0d to be divided between the two homes as already agreed. The expenses for Music, Advertising and Printing etc. amounted to £12.17.9d.

Brother Dobbie asked the Lodge to accept five jewels presented by the following Office Bearers:-

Jewel for Bible Bearer Brother P.T. Ireland Jewel for Marshal Brother J. M. Williamson Jewel for Sword Bearer Brother George Aitken Jewel for Architect Brother William Constable Jewel for Jeweller Brother Andrew Colville The R.W. Master accepted the jewels on behalf of the Lodge and warmly thanked the donors for their kindness and generosity. The jewels are of a Chaste design each bearing a suitable inscription, and were supplied by our jeweller Brother Andrew Colville. They were worn for the first time at the Church Services on the 23rd August last.

Regular Meeting - St. John’s Hall - 21st October 1896 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Brother Henderson went over the history of the Bowling Association and intimated that the magnificent Cup which they were now looking at had been presented for competition by Sir Lewis McIver. He was very happy to report that this year’s competition had been won by a rink from this Lodge of which he had the pleasure of being the skip. On behalf of the rink it gave him great pleasure to ask the R.W. Master to accept custody of the cup for one year at least. The Master accepted custody of the cup and congratulated Brother Henderson and his rink on their success.

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Regular Meeting - St. John’s Hall - 4th November 1896 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The R.W. Master extended a very warm welcome to Bro. Sir Charles Dalrymple who paid a visit to the Lodge this evening. The R.W. Master handed the mallet to Bro. Dalrymple as an act of allegiance to the Grand Lodge of Scotland. Bro. Dalrymple thanked the R.W. Master for the same and returned it to the R.W. Master so he could carry on with business. Two Entered Apprentices were passed to the Fellow Craft degree in a most impressive manner. The Lodge thereafter went from Labour to refreshment. The Grand Master Mason expressed his pleasure at being present and seeing the Lodge at work, and from what he had seen he was quite satisfied that the Lodge was in good hands.

Regular Meeting - McLaren’s Cafe - 28th December 1896 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Brother George Blair was installed as R.W. Master for the ensuing year.

Special Meeting - St. John’s Hall - 15th January 1897 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The R. W. Master explained that the meeting had been called for the purpose of carrying out the request of Grand Lodge to nominate a brother for the position of Provincial Grand Master of Midlothian. It was unanimously agreed to nominate Sir Charles Dalrymple.

Regular Meeting - St. John’s Hall - 6th October 1897 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Brother Dobbie reported that the Annual Golf Match with Lodge Canongate Kilwinning took place on Thursday 22nd July and resulted in a win for this Lodge by the substantial majority of twenty one holes. Brother Little, P.M. presented a beautiful Silver Tea Service to the R.W. Master Brother George Blair on the occasion of his marriage. Brother Little spoke very highly of the work of Brother Blair in the various offices and more particularly of the manner in which he has conducted the affairs of the Lodge as R.W. Master. The inscription on the Service was:“Presented to Bro. George Blair, Right Worshipful Master, by the brethren of the Lodge on the occasion of his marriage, as a mark of their approbation and esteem - 19th August 1897 Lodge St. John Fisherrow No.112.” Brother Blair suitably replied.

Regular Meeting - St. John’s Hall - 1st December 1897 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ A deputation from the Provincial Grand Lodge of Midlothian headed by Bro. Maj. Gordon Gilmour of Craigmillar, visited Lodge St. John Fisherrow No. 112 on this day and report as follows:1. That the Charter, Annual Certificate and Copy of Grand Lodge Bye-Laws (latest edition) were duly produced.

11. The Petition, Minute, Cash and Attendance Books were produced and examined. That these books had been regularly kept and reflected the greatest credit on the Secretary and Treasurer.

111. The Grand Law No.167 as to regulations anent the enrolment of Intrants duly observed.

1V. That the Lodge is represented in Grand Lodge by its R.W. Master and Wardens.

V. That the premises occupied by the Lodge are situated in a position most suitable and the internal arrangements are all that could be desired for the conduct of Masonic work.

V1. That the dues to Grand Lodge have been duly accounted for.

V11. That the test fee of 2/6d is exacted.

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V111. The working of the Lodge as shown in the Opening and Closing of the Lodge in the three degrees was satisfactory. The deputation had also the pleasure of witnessing the conferring of the First or Entered Apprentice degree on a candidate, which gave great satisfaction to the deputation. The work throughout was given with marked precision by all the Office Bearers.

(signed) Robert Gordon Gilmour of Craigmillar P.G.M. George Liddell S.W. P.G.L. Archd. Chisholm P.G.L. A. McDougall Secretary.

Special Meeting - McDonald’s Restaurant, High Street, Musselburgh, 27th December 1897 ~~~~~~~~~~~~~~~

Brother James Kinnaird was installed as R.W. Master for the ensuing year.

Regular Meeting - St. John’s Hall - 29th January 1898 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The question of raising the Initiation fee was brought forward, and it was pointed out wait the Lodge had further calls made on it by Provincial Grand Lodge something ought to be done in this direction. It was agreed to submit the matter to the Lodge Committee for their consideration and report.

The Committee met on 4th February 1898 and resolved to make the following unanimous recommendations to the Lodge:1. That the Initiation Fee of the Lodge be raised to £2.2.6d.

2. That the Tyler’s Salary for the year be £5.

3. That as one half of the Test Fees must be carried to the Charity Fund by Grand Lodge Laws, we retain the subscription made at the meetings for the Lodge Funds.

At the Regular Meeting of 23rd March 1898, Bro. Dobbie moved that in accordance with a resolution of the Lodge unanimously agreed at a Special Meeting of the Lodge held on 9th February last, the Initiation Fee be increased £2.12.6d. The was unanimously agreed.

Regular Meeting - St. John’s Hall - 18th May 1898 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ The R.W. Master then reported in accordance with authority from Lodge Committee the property presently occupied by Mr Neil, Butcher, Bridge Street, had been purchased for the Lodge for the purpose of turning it into a Lodge Room of our own. The purchase price was £452. It was agreed that the Title should be taken in the names of the R.W.M., Depute and Substitute Masters, Senior and Junior Wardens and their successors in office respectively as ex officio Trustees on behalf of the Lodge. It was also mentioned that the R.W.M., Depute Master and Substitute Masters had offered in advance the purchase price on temporary loan at 4% interest on receiving back letters from the Trustees stating that until such loans are paid the Trustees hold the property for their behalf to the extent of their respective advances. R.W. Master - £176, Depute Master - £100, and Substitute Master £176. Bro. Anderson was instructed to see the matter carried through in proper form.

Special Meeting - McLaren’s Restaurant - 27th December 1898 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Brother James Kinnaird was installed as R.W. Master for the ensuing year.

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Two Artificial Spherical Bodies

peoples, much as it does the worship of the more primitive peoples of the present.

Phallicism was well known, not only to the idolaters of the fertile crescent area, but also to the worshippers of the God of the Israelites.

According to Mackenzie, in the Royal Masonic Encyclopaedia, Jewish tradition states that the construction, dedication, and completion of the Temple were accompanied by devotions on the part of King Solomon to the Phallic rites.

The pillars which appear in almost every lodge room throughout the country and which are brought into great prominence in the lecture of the second degree are surmounted by large globes. These globes, containing the various parts of the earth, and the particular celestial phenomena, are normally a source of confusion, not only to most of the newly initiated Masons, but as well to long time members of the fraternity.

In his very interesting and imaginative theoretical study, "Who was Hiram Abiff ?", Brother J.S.M. Ward bluntly states that these pillars were definitely phallic symbols. If Brother Ward's statement can be relied upon, then this would tend to substantiate our theory that the shape of the pillars has not changed materially since the time of the actual building of the Temple. The modern ritualists have merely added their engravings to the faces of the two globes which they found ready-made for their purposes.

Why, they usually ask, does the Masonic institution find it necessary to place these globes, which are definitely modern symbols, on top of these brazen pillars which they teach are intended to symbolize the two brazen pillars which stood on the great porch of King Solomon's Temple?

Not having received a satisfactory answer to this question they then usually follow this with a second question, "What was the original shape of these pillars?" This second question, which in itself contains the answer to the first, is the topic which we will endeavour to explain. Apparently, and this is mere conjecture, the shape of the pillars was originally the same shape as we find in our representations of the present day Pillars of the same type and shape were normally placed before both Phoenician and Egyptian temples.

Pillars, of approximately the same design, were also erected in many other places. These are the pillars which we find reference to in Deut. XII, where we read that they were to be cast down and destroyed by the express command of the Lord.

These pillars, those which stood in front of the temples, and those which were erected in the high places, were undoubtedly phallic symbols. The reason for the shape of them is therefore apparent. We look at our representations as phallic symbols. Phallicism occupied a great part of the worship of the ancient

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One thing which would tend to demonstrate the probability of the accuracy of the above theory is the tendency of peoples who worship a masculine type of God to show their devotion to him by the erection of phallic symbols typifying the male principle. Not only masculine Gods but male heroes of a particular country are thus honoured. A good modern example is that of the Washington monument, erected to one who has been called, "the father of his country." This imposing granite shaft is doubtless a phallic symbol. Consequently, the Jews, who worshipped a very masculine type of God, although not altogether exclusively would have used the representation of the masculine organ to symbolize their omnipotent male god.

Of course, at the same time that the temple was being constructed, pillars of this same general type and configuration were being erected in the high places near Mount Moriah to assist in the worship of Baal and Astarte,

the popular Caananite fertility deities. Thus, finding the general outline of the pillars necessary for their purposes, what symbol, if any, did the ancient builders, the progenitors of Freemasonry, give to these globes? First, the globes which appear atop the two brazen pillars are, in reality, merely an adaption of the chapters or chapiters which are referred to in the lectures of the symbolic lodge. Modern Freemasonry is in error in assuming that these chapters or chapiters were in actuality the capitals of the pillars and that the globes were merely placed on them.

The ritualistic work of many states proclaims, "The pillars were further surmounted by large pommels or globes." The word pommel is extremely significant in this context. Pommel is an architectural term thus defined by Parker (Glossary of Architecture, page 365) "Pommel denotes generally any ornament of a globular form."

These pommels, the two atop the pillars, are mentioned in II Chronicles IV 13 and in I Kings VII:15 where the Biblical writers state that "The artificer made two chapiters of molten brass to set upon the tops of the pillars."

The early Masonic students who composed the several lectures, as well as those persons who translated the scriptures were in fault in translating the Hebrew wording, thereby giving rise to the idea that these pommels were placed on top of the capital of the pillars rather than being an integral part of them. The Hebrew word caphitorim was erroneously translated as chapter or chapiter.

Rabbi Solomon, in his commentary, correctly translates this word as pommel signifying a large spherical body, or, in modern terms, a globe. The word caphtorim usually should be translated to indicate a large artificial pomegranate of a spherical shape.

In his "Antiquities" Josephus has kept to the literal Hebrew and translates caphtorim as pommel or globe, rather than chapter.

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Even in translations of Josephus, where the word chapiter is used to denote the pommel, it is noted that "there was cast with each of their chapiters, lily work, that stood upon the pillar, and it was elevated five cubits, round about which there was network interwoven with small palms, made of brass, and covered the lillywork. To this also were hung 200 pomegranates in two rows." (The works of Flavius Josephus; Porter and Coates, translated from the Greek by William Whiston A.M. 1892). This would tend to indicate that if the pommels were the chapiters that the ornamentation upon the pillars was placed upon the face of the globes, rather than under them as we use it now.

Lightfoot also agrees with the theory that the chapiters were in reality spheres. He states, in speaking of the chapters, "it was a huge great oval, five cubits high and did not only sit upon the head of the pillars, but also flowered and spread them, being larger about a great deal, than the pillars themselves." Even though these statements and theories were wholly true, the pommels of the pillars would have necessarily been plain spheres, rather than engraved maps such as we have today. Since the Hebrew concept of the earth was not that of a round globe, but rather that of an oblong square which we find symbolized in the tabernacle, the Temple of Solomon, and the modern symbolic lodge of Freemasonry, there is no reason to theorize that actual spherical maps were placed on these pillars at the time of King Solomon. Rather, these ornaments could have possibly been used to symbolize many different concepts, among which might have been the Egyptian hieroglyphic for the earth.

The Egyptian symbol for the earth was that of a winged globe from whence comes the expression we find in Isaiah, "Egypt, the land shadowed with wings." This, of course, does not mean that the ancient Egyptians had any conception of the actual shape of the earth.

They, as did most of the ancient peoples, advanced the idea of a flat earth, with four corners and definite limitations. But, since they used the hieroglyphic of a winged sphere to denote the earth, it is highly possible that one or both of these globular ornaments were intended to typify this concept.

terrestrial and celestial spheres without needing the maps engraved upon them which we use today."

These theories, which may or may not be correct, are fairly logical, considering that the concept of a spherical earth was first advanced

by Aristotle in approximately 340 BC (The Students Oxford Aristotle, The Oxford University Press 1942, pages 347- 348) and again by Claudius Ptolemy, approximately 129 BC (Ptolemy, The Almagest, Great Books of the Western World, Chicago 1952, Volume 16 Book I Sec. 1-8).

Another theory which might be advanced and one which is also nearly impossible to verify, is that, since the Master workman who designed these pillars was a Phoenician or Tyrian, the shape of these pommels might have been intended to represent the Babylonian conception of the shape of the earth and the heavens.

Since the earliest concepts of an earth with an actual spherical shape were proposed approximately 600 years later than the date of the building of Solomon's Temple which event occurred in roughly 960 BC, we have no reason to assume that actual spherical maps could have possibly been an integral part of the pommels on the pillars of the temple.

In Enuma Elish, "The Babylonian Genesis," A. Heidel, University of Chicago Press 1951, the concept of heaven and earth is given as of circular shapes, although the entirety of heaven and earth is enclosed within a large crystal sphere. Many other peoples believed that a crystal sphere enclosed a flat earth, and that the stars, sun, and moon were also contained within this sphere. In Mackey's National Freemason for December, 1873, an article by W.L. Fawcette states that these pillars are of Tyrian origin and symbolize the worship of the Sun and Moon, both supposedly of a spherical shape. Approximately this same theory is advanced in an article by Brother William B. Bragdon in the "Builder" for March, 1922.

If, however, the basic idea of these pillars and the symbolism of the two spheres representing the shape of the heavens and the earth was inherent in Masonry through the ages, it would have been a small task to have substituted actual illustrations of the celestial and terrestrial spheres for these symbolical representations.

These pillars and their surmountable have been a part of the teaching of Freemasonry as far back as the origins of the institution have been traced. For example, in the appendix to J. Finlay Finlayson's "Symbols and Legends of Freemasonry" (George Kenning and Sons, Kingsway, W.C.) he states that the facade of Notre Dame du Poitiers, which cathedral was founded in 1161, has two columns resembling Jachin and Boaz, and also that in the Cathedral at Wurmburg, circa early 13th century, there are also carvings of these two pillars.

In the "Builder, October, 1923, in an article entitled "The Pillars of Brass" by brother Jerome B. Frisbee, the pillars are pictured reconstructed and the pommels are depicted as globes although plain and unadorned.

Mackey has also promulgated the same approximate theory, for in "An Encyclopaedia of Freemasonry and its Kindred Sciences" it is stated that "the pillars of the porch of Solomon's Temple were copied from the pillars of the Egyptian Temples and the round chapters in themselves represented the

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In the Wilson manuscript of 1650, there is a reference to the two great pillars, one of

brick, and the other of marble, which had the constitutions of Masonry engraved upon them, referring to the legend of Lamech, and since this was copied from a still earlier manuscript, we can see that the idea of pillars extends far back into operative Masonry. It is hereby apparent that the concept of these pillars and their symbolism was inherent in the operative are, that their origin as symbols parallels the origin of operative Masonry, and that when the metamorphosis of operative Masonry into speculative Masonry took place that the pillars were brought into speculative Masonry as two very important symbols. Most probably we can designate William Preston as the man who substituted the actual globes for the ornamental spheres on top of the pillars.

In the Philatelies Magazine for December, 1963, Alex Horne of San Francisco quotes Oliver, "Dr. Geo. Oliver tells us that in the Eighteenth Century, the brethren used "a long table . . . down the centre of the room . . . On these tables were disposed a pair of 18 inch globes," etc. These tables were done away with at the Union of the Antient and Modern Grand Lodges in 1813 and it is possible that the globes were permanently transferred to the pillars at that time. (See the Book of the Lodge pp.98-99) Mackey's Encyclopedia says that the symbolic idea of the pillars was introduced into Masonry by Hutchinson; that Preston seized on the idea, enlarged it into his lectures and introduced the idea of the pillar of fire and the pillar of cloud as a part of Masonry.

Preston incorporated many of the older ideas into his lectures and attempted to infuse them, not always successfully, with modern concepts. However, the idea of placing the globes on the pillars to replace the chapiters, meanwhile keeping closely to the original concepts, can most probably be credited to him as, The Texas Grand Lodge Magazine, (August, 1940) says that "The placing of the actual globes in the place of the chapiters was done by Preston in the latter half of the 18th

century in an effort by himself and his contemporaries to transform the lodge into a school of learning."

Probably this statement can be taken at face value as many of the symbols of our lectures can be traced to Preston in his desire to develop the educational side of Freemasonry.

Thus, finding the pillars with their spherical ornaments and, wishing to more fully illustrate the concepts which they were intended to symbolize, he most probably placed these globes in the position formerly occupied by the pommels. However, looking at the spherical ornaments of the columns, and the ideas which they were supposed to promulgate, we can readily ascertain that, by placing actual globes in place of these globular chapiters, we have not modernized the ancient concepts of Freemasonry, but have merely used the most available means to clarify the symbolism and to spread, "more light in Masonry."

By Kind permission of Brother Stewart Donaldson, Secretary of Hawick Lodge No.111.

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Next Issue of “On the Level” September 21