112 Magazine September 2022 Issue No. 23

112 On The Level

Masonic Magazine for St. John Fisherrow No.112

Issue No. 23

September 2022

From the Editor

Hello Brethren, and welcome to another edition of “On The Level”. We hope you will find this issue No.23. 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).

Brethren, the photo on the front page of this edition is the beautiful Temple of Old Inverness Kilwinning St. John’s No. 6.

Brother Derek Mather JD and I stopped over in Inverness before travelling to Stornoway for Lodge Fortrose 108 where we attended their Installation along with other brethren from the zoom chat.

December 2021.

Freemasonry embraces the highest moral laws and will bear the test of any system of ethics or philosophy ever promulgated for the uplift of man.

A lodge is an assemblage of Masons, duly convened, having the Holy Bible, Square and Compasses, together with a Charter or Dispensation from some Grand Body of competent jurisdiction, empowering them to work. Here is our Charter holding from the Grand Lodge of Scotland, this is the book of constitution and laws of the Grand Lodge of Scotland, that charter and this book of constitution and laws are always in the Lodge whilst at labour, and are at your disposal for perusal at all convenient seasons. Here is a copy of our bylaws with which I hope you will make yourself fully acquainted and be ever ready to assist in seeing them duly executed.

By Operative Masonry we allude to a proper application of the useful role of architecture, whence a structure will derive figure, strength and beauty, whence will result in a due proportion and a just correspondence in all its parts.

By Speculative Masonry we learn to subdue the passions, act upon the square, keep a tongue of good report, maintain secrecy and practice charity. It is so far interwoven with religion as to lay us under obligation to pay that rational homage to the Deity, which at once constitutes our duty and our happiness and leads the contemplative to view with reverence and admiration the glorious works of creation. It inspires him with the most exalted idea of the perfection of his divine creator. We work in Speculative Masonry, our ancient brethren wrought both in operative and speculative.

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www.stjohn112.co.uk

The Right Worshipful Master Hello Brethren and welcome back to the second half of 2022. I hope you have all enjoyed the recess and you managed to get a proper break with your families.

Although the dreaded virus is still around, we at 112 have been very fortunate since our return last September being very cautious have been able to open the lodge without any brother catching the virus from attending our meetings. BUT in saying that, sadly we have all known someone who has lost a family member, and certainly several who found themselves struck down by the infection which has shown no boundaries.

Whilst the lodge has been in the summer recess many of you have seen our refurbishment of the bar which was completed just in time for our Summer Festival Meeting and looks amazing, and, is now complimented with having WIFI and a card reader added. Although there were some delays to the start of this, our Treasurer and the bar staff are delighted with the finish. There is also still some work to be done with the rest of the building but it is certainly taking shape.

Talking of our Summer Special in July, may I on behalf of our lodge take this opportunity to thank the 80 brethren who travelled from North, South, West and East to attend our 3rd Degree, it was truly a fantastic day.

Brethren as we are approaching the start of the second half of the masonic calendar, we are also planning to have a series of functions, trialling a Sunday afternoon as well a Friday or Saturday night, starting on Sunday 9th October where we welcome a motown group called Dynamix who are absolutely fantastic and I urge you to support this event and bring along your friends for an excellent day of entertainment. Tickets must be paid in advance, and can be purchased from myself, with the price of the tickets at £5 each will very quickly sell out.

I and the Office bearers are certainly looking forward to seeing you all return to the lodge of Wednesday 21st September which will be a 1st or E.A. degree.

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Bro. Tom Edgar R.W.M.

~ Our Lodge Our History ~

Past Masters & Right Worshipful Master 1993 Bro. Tom Edgar, Bro. Davie Donaldson, Bro. Ian Taylor, Bro. Ward Bannerman, Bro. Tom Chrystal, Bro. Joe Salkeld, Bro. Jack Gray, Bro. Jim Steele RWM, Bro. John Black, Bro. John Philips, Bro. Archie Lister

The Installation of Bro. Gilbert Meikle 1984-85 with his Installing Office Bearers, P.M,s Joe Salkeld, Tom Edgar, Archie Lister, Graham McKinley, Billy King, Ward Bannerman, Jim (Suds) Sutherland.

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5 minutes before Lodge

room. The sound of those pomegranates was also a sign of life, that the High Priest was performing his duties in the Holy of Holies.

As a Master Mason, when I take my apron out of its case to put on before a lodge meeting, I take a moment in that act to reflect on what I am doing. Physically I am affixing a Masonic Apron to my waist. We are told in the Apron Lecture that this is the badge of a Mason and should be worn with equal pleasure to yourself and honor to the fraternity.

This is also a symbolic reminder to me that Freemasonry is lived in and out of lodge.

Every time I pass my apron case at the door of my office, I am reminded anew of all the above thoughts, symbols and lessons.

As a Master Mason, I strive to build my spiritual temple not as a monument to my achievements, but as a monument to God. A place where my wife and son can thrive and grow. A place that they can know the kind of man that I am and that they are part of my masonic journey as well.

Symbolically, I am clothing myself as a Master Mason and preparing to enter a space representing the anctum Sanctorum, or Holy of Holies, and dedicated to God & The Saints John.

The white of my apron representing the purity of desire to live an honorable and unblemished life. The border reminds me of the courtyard of the temple, and the all-seeing eye on the bordered bib reminds me of God’s presence in the Sanctum Sanctorum as well as His Divine Providence watching over my life both in and out of lodge.

Unknown Author

Affixed to either side of my apron, there are 2 tassels. The Leather representing the two columns at the outer porch of Solomon’s Temple. Reminding me that as I passed through those columns to receive each degree, I am again about to pass through them to enter the lodge room. Just as then, I entered ready to receive instruction and grow in Freemasonry, I again enter in the same mindset.

Q: Why must the brethren be convinced that

The leather tassels are capped at the end in silver. From each of those caps hang seven chains and seven pomegranates. These are symbolic of the pomegranates that were affixed to the hem of the High Priest’s robe when he entered the Holy of Holies. Their sound was an indication that the High Priest was clothed in proper manner and had been prepared to enter.

As such, it reminds me as a Master Mason, that I should be properly clothed and prepared both in my mind and heart to enter the lodge

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the candidate has no metal about him, "or else the ceremony, thus far, must have been repeated"?

Answer: The reasons given in the 'Charity Lecture' are adequate and complete. The reason for this deprivation arises from an ancient superstition of 'pollution by metals' as shown in the account of the building of KST.(1 Kings, 6&7) "...there was neither hammer nor axe 3 nor any tool of iron heard in the house while it was in building. " The proof or test is required, because all other points in the 'preparation' of the candidate are readily visible during the perambulations, but the absence of metals would not be visible, hence the special test.

Freemasonry & Bees

What or Who is A Cowan?

The origin of the word Cowan is believed to be old Scottish. A Cowan was a person, often someone who worked as an operative mason, who was not part of a lodge and not formally trained.

The bee and the hive have long been symbols of industry and regeneration, wisdom and obedience. They have had a place in Egyptian, Roman and Christian symbolism.

Extending from the fact that operative lodges were trade guilds (unions), a Cowan in modern terms would be a "scab", someone who either refused to join a union or in some way went against a union.

The hive is often seen in Masonic illustrations of the 18th and 19th century and both Clovis and Napoleon adopted the bee as their symbol.

Although “The bee was among the Egyptians the symbol of an obedient people, because, says Horapollo, ‘of all insects, the bee alone had a king.’For its use in Freemasonry was secondary to any number of other symbols based on the working tools of a stone mason.

“Looking at the regulated labor of these insects when congregated in their hive, it is not surprising that a beehive should have been deemed an appropriate emblem of systematized industry.

A Cowan would be any individual who would present themselves as a Freemason, having never joined the Fraternity. In a real sense a Cowan is a clandestine Mason. A Cowan may have all of the right answers to be able to get in to the door of a lodge room, although never became a Freemason.

Freemasonry has therefore adopted the beehive as a symbol of industry, a virtue taught in the instructions, which says that a Master Mason ‘works that he may receive wages, the better to support himself and family, and contribute to the relief of a worthy, distressed brother, his widow and orphans...’

The ark has already been shown to have been an emblem common to Freemasonry and the Ancient Mysteries, as a symbol of regeneration—of the second birth from death to life.

Now, in the Mysteries, a hive was a type of the ark. ‘Hence,’ says Faber (Origin of Pagan Idolatry, volume ii, page 133), ‘both the diluvian priestess and the regenerated souls were called bees; hence, bees were feigned to be produced from the carcass of a cow which also symbolized the ark; and hence, as the great father was esteemed an infernal god, honey was much used both in funeral rites and in the Mysteries.’

Sprig of ACACIA

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No symbol is more interesting to the masonic student than the sprig of acacia. It is the mimosa nilotica of Linnæus, the shittah of the Hebrew writers, and grows abundantly in Palestine.It is preeminently the symbol of the immortality of the soul. It was for this reason planted by the Jews at the head of a grave.

This symbolism is derived from its never-fading character as an evergreen. It is also a symbol of innocence, and this symbolism is derived from the double meaning of the word αϗαϗια, which in Greek signifies the plant, and innocence; in this point of view Hutchinson has Christianized the symbol.It is, lastly, a symbol of initiation. This symbolism is derived from the fact that it is the sacred plant of Masonry; and in all the ancient rites there were sacred plants, which became in each rite the respective symbol of initiation into its Mysteries; hence the idea was borrowed by Freemasonry.

The Lambskin

Our Tracing Board

I now present to you this lambskin or white leather apron. It is the emblem of innocence and the distinguishing badge of an apprentice.

It may be that in the coming years upon your head shall rest the laurel leaves of victory; on your breast may hang jewels fit to grace the diadem of an Eastern potentate; nay, more than these, with light added to the coming light, your ambitious feet may tread round after round the ladder that leads to fame in our mystic circle, and even the purple of our Fraternity may rest upon your honoured shoulders.

Q: Following a lodge meeting at which we had heard an explanation of the Second Degree Tracing Board, a discussion arose as to the story of Jephtha's battle and the death of 'forty and two thousand warriors. Some said the figure was 2,040 and others that it should be 42,000. Which is correct?

Answer: the King James Authorized Version of the Bible (at Judge XII, 6) gives the number as 'forty and two thousand' and that is the source of some confusion, although it is a precise translation from the original Hebrew, with each word in its correct place. It is perhaps necessary to explain that it is not possible in Hebrew to say 'forty-two'; one could say 'two and forty' (as in German) or 'forty and two', but the 'and' must be there.

But never again from mortals hands, never again, until your enfranchised spirit shall have passed upward and inward through those pearly gates, shall any honour be so distinguished, so emblematical of purity and perfections, be bestowed upon you as this I now confer.

It is YOURS to wear throughout an honourable life and at your death shall be placed upon the coffin which shall contain your earthly remains, and with them laid beneath the silent clouds of the valley.

Let it’s pure and spotless surface be to you an ever present reminder of a “ Purity of Life and Rectitude of Conduct!, a never ending argument for nobler deeds, for higher thoughts, and for greater achievements.

And when your weary, your feet shall come to an end of their toilsome journey and from your nerveless grasp shall from forever the working tools of life. May the record of your thoughts and actions be as pure and spotless as the fair emblem which I place into your hands tonight.

And when your trembling soul shall stand naked and alone before the Great White Throne, may be your portion to hear from Him who sits as the Judge Supreme and says “Well done, good and faithful servant; enter thou the joy of the Lord”.

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The Doric is the second of the Five Orders, and the first and simplest of the Greek Orders.

It is plain and natural and is the most ancient. Its column is eight diameters high and has seldom any ornaments on base or capital, except mouldings; though the frieze is distinguished by triglyphs and metopes, and the triglyphs compose the ornaments of the frieze. The solid composition of this order gives it a preference in structures where strength and a noble simplicity are chiefly required. The Doric is the best proportioned of all the orders. Historic tradition has it that, in about 1,000 B.C., the Dorians, a tribe from the to the north of the Gulf of Corinth, invaded and conquered southern Greece. The Dorian’s, then being the dominant race, gave their name to the style of architecture.

Famous Freemasons Bro. Wyndham Halswelle Lodge Canongate Kilwinning No. 2

Wyndham Haswelle was a career soldier, born in May 1882 he attended Charterhouse School and the Royal Military College for Officers at Sandhurst. Although having been born in England, Wyndham was always considered to being Scottish as his relations on his mother’s side were all Scottish. After Sandhurst, Wyndham was commissioned into the Highland Light Infantry in 1901, and was soon sent to South Africa to fight in the Boer War, as a Lieutenant in the 2nd Battalion.

It was during Wyndham’s time at school that it was first noticed that he had a special ability for athletics, in particular running, and later whilst serving in South Africa and taking part in the regimental sports that this ability came to the notice of Jimmy Curran, a former professional athlete from Galashiels, who saw Wyndham’s potential in the track races. Curran had a good eye for a sports runner, for he would later coach the famous James Meredith to Olympic gold.

In fact Curran would go on and coach 5 Olympic gold medallists.

After the Boer War, the HLI returned to Edinburgh in 1904 and on their return Curran persuaded the young officer to take up sport in earnest as Curran had been quick to recognise Halswelle’s outstanding running talent, and knew from the start that Wyndham had the ability to go far in the sport. The results from this unlikely partnership were quick and encouraging, for in his first year of serious competition Halswelle won the 1904 army 880 yards championship. The following year 1905, Wyndham became a quarter-miler and won the AAA and the Scottish titles and finished first in the Scotland vs Ireland match.

That same year 1905 saw Lt. Wyndham Halswelle join Lodge Canongate Kilwinning. The date was 25th October and on that evening 5 officers of the HLI were initiated. In fact 10 officers who all served together in the HLI joined the Lodge within three months of each other, one of which was Captain Walter Lorraine Brodie, who would go on and win the Victoria Cross. (Of the 10 officers of the HLI who joined the lodge, 5 died in action during WW1) In the 1906, Halswelle’s rise in athletics had become meteoric in such a short space of time. He was selected to represent Britain in both the 400 and 800 metres at the 1906 Intercalated Olympic Games in Athens.

The ‘Intercalated Olympics’ in Athens had been organised to regain some credibility for the Olympic movement after two badly-organised events in Paris and St Louis. Although the games are not officially recognised today, they were taken very seriously at the time and breathed new life into the Olympics. Halswelle was a big hit at the Athens Games, collecting a silver in the 400m and bronze in the 800m, which was only a foretaste of the success he was to enjoy two years later.

Wyndham’s running club was Edinburgh Harriers and on his return to the British sports season, he won; the 100 yards, 220 yards, 440 yards and the 880 yards, all on the same afternoon at the Scottish Championships held at Ibrox park, and created 2 national records. He also won the AAA 440 yards title in 48.8 seconds, a new record, which was reported at the time as being his finest

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performance to date. The next year at the 1907 Scottish Championships, after winning the 100 yards and 200 yards, Wyndham broke down in the 440 yards and did not compete again that summer.

1908 was an Olympic year, and the set back of the previous year was behind him and he was fully fit again. Wyndham set a World record of 31.2 seconds for the 300 yards, and then a British 440 yards record of 48.4 before he would face the world’s best at the forth-coming Olympic Games to be held at London, White City.If Halswelle was ready and raring to go for the Olympics, the same can hardly be said for the Games themselves.

After two dismal Olympiads, the movement really needed a successful show to keep momentum moving. However, things did not quite run to plan. Rome was the original choice for the 1908 Games, but the eruption of Mt Vesuvius caused an economic crisis in Italy and the government quickly cancelled plans to host the Games. London took up the mantle and became the new host city.

However, the drama did not end there. Irish athletes, wanting to flag up demands for Home Rule, boycotted the games while the opening ceremony descended into farce, with a series of rows over flags involving Sweden, the USA and Finnish athletes who objected to running under the Russian flag.

The row with the Americans, started by the omission of the American flag from the stadium at the opening ceremony, and intensified when the America standard-bearer, discus thrower Martin Sheridan, refused to dip the flag on passing the Royal box, which raised tensions between the sporting communities of both countries – a fact which undoubtedly had an impact on what happened later.

Wyndham Haswelle was entered in the 400 metres, and he recorded a new Olympic record in the heats, he also ran the fastest time in the semi-finals which set him up nicely for the final where he would face three Americans, William Robbins, John B. Taylor and John Carpenter, the favourite for the Gold Medal.

The race was not run in lanes and the starter warned the runners against jostling, but subsequently events were to show that the warning was not heeded. Coming into the home-straight, Robbins was in the lead with Carpenter and Halswelle competing for second place. As Halswelle made a move to pass Carpenter who responded by starting on a crab-like course across the track and within 30 metres he had forced Halswelle to within 18 inches of the outside edge of the track.

At this point, one of the umpires signalled to the judges to break the tape just before the runners crossed it and void the race. After an hour of deliberation, a verdict of ‘No Race’ was declared, Carpenter was disqualified, and the race was scheduled to be rerun the following day.

Unsurprisingly, the other two American runners refused to participate in the re-run. Halswelle himself had no taste for it, and only ran under duress after AAA officials insisted. This constitutes the one and only time an Olympic athletics event has been decided by a walkover. While the debate over the rights and wrongs of this decision raged at the time, picture evidence of the race certainly seems to indicate that Halswelle was indeed blocked. So Wyndham Halswelle appeared alone in the final and won the 1908 Olympic 400 metre title on a walk-over. He thus became the first Briton to win gold, silver and bronze medals in individual Olympic events.

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The whole incident soured Halswelle’s attitude of the sport, and as he was also under pressure from his senior officers who felt that he was being exploited, Halswelle made a farewell appearance at the 1908 Glasgow Rangers Sport and never ran again.

The tragic postscript to this story comes seven years later, when alongside many great talents of that generation, Captain Wyndham Halswelle lost his life during the Great War. At the outbreak of the First World War, Halswelle – now a captain – found himself stationed in India.

The Battalion was mobilised and the HLI landed in France via Egypt in December 1914.

The Scottish regiment served beside a mix of British, Indian, and Gurkha units to reinforce the first major offensive by British Expeditionary Force (BEF) at the Battle of Neuve Chapelle. The assault began on the morning of 10 March 1915 and was aided by the first-ever use of aerial reconnaissance photography. The Allied forces pounded German lines with the heaviest concentration of artillery to date. The attackers managed to breach enemy defences but soon stalled in the chaotic fog of battle. The stalemate allowed enemy forces to regroup in the trenches, setting a brutal pattern for the months to come.

During the battle, 32 year old Captain Wyndham Halswelle commanded Company ‘A’ in an near Bois du Biez, a wooded area south-east of the village of Neuve Chapelle. The unit faced a series of counterattacks from German forces. As Halswelle made his way through a crowded trench on 13 March, he was struck by shrapnel that had passed through a dead soldier nearby.

Over the next fortnight, the former Olympian received treatment at a French hospital in Boulogne, where he described the war’s untenable futility in a report published later in the Highland Light Infantry Chronicle:

“Called on the men to get over the parapet. There is great difficulty in getting out of a trench, especially for small men laden with a pack, rifle, and perhaps 50 rounds in the pouch, and a bandolier of 50 rounds hung around them, and perhaps four feet of slippery clay perpendicular wall with sandbags on the top.”

Despite his injuries he refused to be evacuated and a day after returning to action, while attempting to rescue a fellow officer and still in bandages, he was killed when shot through the head by a German sniper’s bullet. For his ctions he was mentioned in dispatches. Halswelle was one of 80 members of his Regiment killed during an attempt to gain just 15 yards of ground. A makeshift wooden cross marked his remains at Neuve Chapelle, before he was reinterred in the Royal Irish Rifles Graveyard at Laventie.

However, his name has not been forgotten, as his regiment, now the Royal Highland Fusiliers, award the Wyndham alswelle Memorial Trophy to the winner of the 400m at the Scottish under20 championships. Wyndham Halswelle is one of Scotland’s true sports greats of his time, as his other outstanding achievements testify, and he remains the only British athlete to have won gold, silver and bronze medals in individual Olympic events.

In 2003, Wyndham Halswelle was posthumously inducted into the Scottish Sports Hall of Fame.

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~ Our Lodge Our History ~ Part 11 At the Regular Meeting held on 18th December 1912 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Bro. James Baird was installed as the Right Worshipful master for the year 1913.

At a Meeting held on 14th January 1913 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

It was agreed to proceed with the printing of Life Membership Diplomas as per amended sketch

by Bro. William Constable P.M.

At a Special Meeting of the Lodge held on 24th January 1913 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Right Worshipful Master to the opportunity of extending a hearty welcome to a deputation of brethren from the newly formed Lodge Nisbet Tranent No. 1112, and congratulated them on the rapid progress already made. The R.W. M. of Lodge Nisbet suitably replied.

At the Regular Meeting of 19th February 1913 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

A deputation from Provincial Grand Lodge headed by Bro. A. J. Forrest, Provincial Grand Master was received in due form. After the deputation had retired it was agreed to confer Honorary Membership on Bro. Forrest and his Depute Bro. Cadell. The Secretary was instructed to inform them of this decision.

At a Lodge Committee Meeting held on 18th April 1913 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

It was agreed to take the necessary steps to form a Royal Arch Chapter. The death of Bro. James Kinnaird P.M. was intimated at the Regular Meeting held on 17th September 1913. The R.W.M. paid a very high tribute to his memory.

At a Regular Meeting held on 1st October 1913

~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Bro. Colonel Cadell took the oath as an Honorary Member of the Lodge. Bro Sir Charles Dalrymple, Past Grand Master Mason of Scotland and an Honorary Member of the Lodge was present on this occasion.

At a Regular Meeting of the Lodge held on 17th December 1913 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Bro. James Baird was installed as the Right Worshipful Master for the year 1914.

During the year quite a number of Candidates were initiated. The important event was of course the outbreak of War in August and at a Regular Meeting on 21st October 1914 it was agreed to compile a Roll of Honour of the members of the Lodge serving in the Army or Navy defences of King and Country.

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Symbolism, the Hiramic Legend and The Master’s Word J. Otis Ball, 1915

It sometimes seems that the foundation of all that has been written on any subject may be found in Plato. The careful Emerson says, "Plato only, is entitled to Omar's fanatical remark, 'Burn the libraries; for their value is in this book.'" In Plato's Phaedrus, we find the fundamental principles of public address, and one of the first principles given, is for the speaker to clearly define his terms in order that there be no misunderstanding or disagreement at the start.

I was very much impressed with Brother Gage's definition of Symbolism at the beginning of his talk on Symbolism of the First Degree, and it will probably be well for us to briefly review his definition. We may be able to make it clearer in our minds, or perhaps add some thought of value.

Brother Gage dwelt upon the derivation and meaning of the word symbol. He found that the word came from the Greek, meaning to compare. A symbol is an expression of an idea by comparison. Abstract ideas are often best conveyed by comparison with concrete objects.

A symbol is also a sign, and the words sign and symbol are especially synonymous in their Masonic connection. The symbols of Masonry are the signs which guide the traveller along his journey through life and point to his destination. In olden times, when the weary pilgrims journeyed to the city of their desire--whether it was Mecca where the Mohammedans went to greet the rising sun, or Jerusalem where the Christians journeyed that they might walk upon the ground made holy by the foot-falls of the man of Nazareth--the signs along the way meant much to them. It is the same in Masonry. It is with a certain satisfaction and joy that we find these signs or symbols which point out the right road to travel and mark our moral and spiritual progress--much the-same as the signs along the way, marked the pilgrim's progress in former times.

The study of these signs or symbols is called Symbolism, and the man who endeavors to find these signs in Masonry and to read them aright, is called a Symbolist. A Symbolist, in trying to understand the symbols of Masonry, not only benefits himself but he may also aid some other tired and weary pilgrim in his journey through life. Let us therefore, approach this subject of Symbolism in a thoughtful way; for if the symbols of Masonry are guide posts that will assist us in our earthly pilgrimage, then indeed, the effort is worth while.

In addition to defining Symbolism as the study of these signs in Masonry, let us also attempt to define Masonry. If each of us were handed a piece of paper and wrote a definition of Masonry, we would probably be surprised at the various ideas. Let us then, as Plato suggests, agree upon a definition. It has been said that one of the best ways to clearly fix in the mind what anything is, is to find out some of the things which it is not. We should have no difficulty in agreeing that Masonry is not politics, although some of the recent activities in our fraternity make us feel that there are those among our number who are attempting to make a political organization of the fraternity. While might makes right, we will hear brethren boast of the political achievements of the Masonic Fraternity and encourage hatred and prejudice, but politics is not Masonry.

There is a very great difference between Masonry and the Masonic Fraternity. The Masonic Fraternity is made up of men who follow, or who are supposed to follow, the teachings of Masonry; but men are prone to err. The fraternity is apt to wander from the fundamental

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principles of Masonry, and the mistakes are due to the frailty of man and the errors of his judgment, rather than to the principles of Masonry. In speaking of Masonry therefore, both of its history and characteristics, I do not refer to the Masonic fraternity.

If Masonry then, is not the fraternity, what is it? In referring to our Illinois monitor, we find the following sentence in the Secretary's lecture, given in the ante-room before the candidate is admitted to the lodge: "Masonry consists of a course of ancient, hieroglyphic, moral instruction, taught agreeably to ancient customs by types, emblems, and allegorical figures." This is beautiful English, but is its full import immediately clear ?

The peculiar characters cut upon the rocks in the tombs of the ancient Egyptians are hieroglyphics. For many centuries they stood as the mute unknown secrets of ages past and gone. Modern researchers, however, successfully patched together and deciphered them, and the hieroglyphics and signs were finally read and understood. They were found to be clear pictorial representations of events and ideas, full of meaning-- but only to those who understood them. Masonry, being hieroglyphic, is taught by a system of signs or symbols which mean something to those who have studied them, but to others they mean nothing.

Why is Masonry hieroglyphic? Perhaps it is because of that old principle that something which we get for very little effort, is usually very little valued; but something for which we are required to expend more effort, we believe to be of more value. Just as the etymologist discovers the meaning of an old Egyptian hieroglyphic, after months of careful study and search; so do we find truth after careful thought. As our Ancient brother Pythagoras is said to have discovered the forty-seventh problem of Euclid, only after weary and tedious toil; so will we discover the secrets of Masonry only after we seek for them. Masonry, therefore, is hieroglyphic for the good reason founded upon a fundamental truth, that something which we get for nothing is worth nothing.

Masonry is moral, because it is in perfect accord with the established principles of truth--and that is real morality. We learn that this hieroglyphic, moral system is taught by types, emblems and allegorical figures. We speak of a man of certain type, meaning that he has certain characteristics in common with men of the same class or type. Types are expressions of classification,by which we are able to fix general truths or characteristics in our minds and draw conclusions from them. Emblems are signs or symbols visible to the eye, which stand for something in addition to themselves, and they create in the mind a flow of thought. The square, for instance, in all ages has been an emblem of Masonry, but its use has become so common that "to be on the square" has a meaning to others than Masons.

Allegories are parables. In seeking why Masonry is taught in allegories instead of by logical statements of truth in direct form, we may answer that in many ages truth has been taught by allegories and parables, in order that the mind may conceive great and fundamental truths by comparison with simple things. Some think that Masonry is taught by types, emblems, and allegorical figures in order to conceal the thought, but it seems to me that they reveal the truth and make it clear and understandable. In the wonderful parable of the Sower, we learn of the seed that fell on fertile ground, the seed that fell among thistles, and the seed that fell on the rocks and stony places. Does the parable conceal the thought ? On the contrary, the parable or allegory makes the thought clear to the thinking mind, but only after a certain effort in thinking the thing through.

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Call Masonry, then, a philosophy, a science, an art, or even a religion if you please, but retain the idea of a system of hieroglyphic moral instruction taught by types, emblems, and allegorical figures. In this sense Masonry is indeed ancient, and we may trace four ideas in this peculiar system through many ages. These four principle ideas might even be called Land-marks. They are: a belief in one God, a teaching of Immortality, a symbolic idea of building, and a seeking after something which was lost.

We find these characteristics in Masonry from the time of the Ancient Egyptians in the mysteries of Osiris, where it is said Moses was initiated into the solemn rites which antedated the return of the chosen people of God; in the old Persian Mysteries of Mithras, where we find traces of an unusually clear conception of a life after death; and in Syria where we find the Dionysian Mysteries which came from Greece and were probably carried by the workmen of Tyre into Jerusalem when Solomon's temple was built on Mount Moriah. We also find these four characteristics in the mysteries of Bacchus in early Rome; later in the Roman Collegia of Builders; and in the teachings of the peaceful Essenes along the Jordan, where some authorities conjecture that Jesus was initiated before the beginning of his ministry. In the middle ages we find this hieroglyphic moral system taught by types, emblems and allegories, among the Cathedral Builders; in the dark ages, we find it among the Comacine Masters on the little island in Lake Como; and we may trace it through the guilds of travelling Masons, to the Speculative Masonry of 1717, which we substantially teach today.

Our Iconoclastic friends, who are interested in the history of the fraternity, may smile at the dream of a symbolist, but bear in mind that we are not speaking of the fraternity when we use the word Masonry; we are speaking of that hieroglyphic, moral system taught agreeably to ancient customs by types, emblems and allegorical figures; and having four principal ideas: a belief in one God, a life after death, a symbolical idea of building, and the seeking after something which was lost. It is true that the careful student finds clouds of darkness occasionally hiding these real intents and purposes. At times we read of the ceremonies degenerating into the common and vulgar, as in the case of the mysteries of Bacchus at Rome. But like the hidden river which disappears under ground, only to flow out fresh and pure farther on; so we find these fundamental characteristics of Masonry occasionally hidden, but later coming to light.

Considerable has been written on all of these four characteristics, especially on the belief in one God and on the idea of building. Let us also look into the subjects of immortality and the seeking after something which was lost. These two subjects are so closely akin to the legends of Hiram and of the Master's Word in our Masonry of today, that it may be well for us to see what meaning these two symbols had in the Masonry of Antiquity.

In the ancient Egyptian Mysteries, Osiris represented the spirit of the Sun, the principle of light and life. He was assailed by the powers of evil and was killed, and apparently the forces of darkness ruled. Isis went out to seek for him, and Osiris was later resurrected and brought to life.

This story was portrayed in dramatic form in the Egyptian mysteries. The facts are verified by Plutarch, Plato, Epictetus, and others. Substantially the same story was told by Mithras in the old Persian Mysteries, of Dionysus in the Grecian and Syrian Mysteries, and of Bacchus in the early Roman rites. All were slain and then sought for, and finally raised or brought to life. A death and a life after death has been one of the fundamental teachings of Masonry in all ages.

These old mysterious ceremonies have been an expression of that idea of immortality which seems to be ever present in the heart of man from remotest antiquity.

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The ancient sun-worshippers saw the sun retire in the Fall and reach the Winter solstice. If, as some antiquarians think, the sun worship had its beginning in the far north, the old Norseman on the shores of the Arctic seas experienced a long period of night during the Winter. In the Spring, they saw the sun's resplendant rays again light and warm the earth. The old legend was that the sun was slain and that during the period of darkness, the sun was dead; and that later the sun, as in the case of Osiris, Mithras, and Dionysus, was brought to life again and there was light and life. Ceremonies were instituted and the lesson of a life after death, was taught by a dramatic portrayal very similar in character to that of the legend of Hiram today.

In the legend of Hiram we may find the lesson of immortality, and we may also find one of the greatest tragedies ever conceived by man. Edwin Booth, the famous Shakespearian actor, referred to the legend of Hiram as the most sublime tragedy; and said that in its portrayal in a Masonic lodge, he would rather play that part without applause, than to play the greatest tragedy Shakespeare ever wrote. We may find in the journey of Hiram the symbol of Man's journey through life. In this journey, man encounters many obstacles which may be symbolically referred to as enemies. They may be considered as accosting him from the three aspects of his being-the mental, spiritual and physical. Three of these enemies are Ignorance, Doubt, and Prejudice.

The encounter with ignorance may be considered as symbolical of the first effort made by man in his progress. Perhaps the twenty-four inch gauge, as the weapon used by ignorance, is symbolical of the mental and the idea that the knowledge which man already has, is sufficient. As he presses on in his journey for further light, Doubt is encountered. The little knowledge which man has, may be confined to material things, and there is doubt about those things which are not material. Perhaps the square, symbolical of the earth, may be used by Doubt and a correct understanding of great, eternal and spiritual truths prevented by confusion with earthly things.

If man still presses onward, he may encounter a third and more deadly enemy-Prejudice-which often slays him and stops his progress. The word prejudice comes from the Latin, Prae meaning before, and Judicium meaning judgment. Prejudice is a previous judgment, clung to even after contrary facts are disclosed. Our prejudices, or previous judgments, often come from the passions.

Fear, hatred, jealousy, and love of the passionate sort, all engender prejudice. These passions have their abiding place in the physical.

In addition to the universally taught lesson of immortality, we find in the lodge a continued admonition to seek for the Master's Word. But even after we have completed the several degrees, we do not find the Master's Word. In the last degree of the Blue Lodge, we find that as Master Masons, we will have to be content with a substitute. All through the degrees of the Ancient and Accepted Scottish Rite, we find further indications of this continued seeking. At last, when a brother is made Sublime Prince of The Royal Secret, he still receives an admonition to advance, to progress, and to seek. "He is to advance and conquer in his heart those old enemies, Ignorance, Doubt, and Prejudice, and to seek the Master's Word." That is the Royal Secret. In the degree of the Royal Arch, we are told that in a book there is a key to the Master's Word. The Master's Word is not a few meaningless syllables whispered in the ear, neither is it a few arbitrary characters.

Neither is it the name of the Great Jehovah, unless it is considered in a symbolical sense, as representing Truth and Perfection. The key to the Master's Word is in the book, which to us is the Holy Bible, the Great Light in Masonry. There, we will find the key to the Master's Word, but not the Master's Word itself.

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What is this Master's Word, and why this continual search? We find in the Masonic funeral service an allusion to a certain "pass" whereby we may obtain entrance into the Grand Lodge above. What higher conception could we have of the Master's Word, than the pass whereby we can find immortality and entrance into the Grand Lodge on High? We are told that this pass is, "the pass of a pure and blameless life." The symbolism is perfect. Now we know why we will have to be content with a substitute, because on earth we will not attain the Master's Word, "the pure and blameless life." We learn that Moses had this Master's Word; his inspiration came direct from God himself. Solomon had the Master's Word, until he did that which was evil in the sight of the Lord, then he lost the Master's Word. It was buried amid the rubbish of his physical temple.

But since we cannot attain this Master's Word, "the pure and blameless life," why are we so continually admonished to seek for it ? Why seek for that which we cannot find ? Why this ceaseless, endless search for perfection and truth, only to receive a substitute ? Because in the very seeking for the Master's Word, "a pure and blameless life," we come nearer to it. Like the Cathedral Spires of Gothic Architecture, which point upward, although they never reach heaven; we find that in our seeking after perfection, we come nearer and nearer to it.

The seeking for the Master's Word, therefore, is the real purpose of Masonry--that hieroglyphic moral system of types, emblems and allegories. It should be the purpose and the object of every true and worthy brother to find this Master's Word. With the thought of the unity of God, the hope of immortality, and the seeking after the perfect life, we will build a temple that will be eternal. We will also exercise that charity toward the weaknesses and failings of others, which is incumbent on all Masons; and as taught in the Council Degrees of Royal and Select Masters, we will deposit in the secret vault true copies or counterparts of those sacred treasures of Mercy, Justice, and Love, which are in the Sanctum Sanctorum above. Then, after the destruction of this temple, the treasures or their counterparts will be found at the building of a second temple not made with hands but eternal in the heavens, and there we will find the true Master's Word, "the pure and blameless life"--not here, but hereafter.

Did Yi Ken.......Mystic - In the Greek, muster was one who had been initiated.

Originally, so Jane Harrison believes, the root word referred to pollution; but inasmuch as the Greek had for their aim the removal of moral pollution, the word became generally associated with the mysteries themselves, and at last was used to signify a man who had gone through them. Mystic in our own use of it, as in "Mystic Tie," refers not to the mysterious in Freemasonry, or to any mysticism in it, but to the fact of our being a secret society, practicing initiation.

Did Yi ken.......Penalty -

It is significant that our "penal" derives from the Latin for pain, paena, the root of our penance, penalty, penitence, penitentiary. punish, primitive, pine, and a circle of similar English words. It has the meaning of pain inflicted for the purpose of correction, discipline, or protecting society, never the infliction of pain for its own sake. Our own penalties are symbolical in form, their language being derived from early English forms of punishment for heresy and treason.

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