The Universal Language of Freemasonry - ArchiMeD - Johannes ...

The Universal Language of Freemasonry

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This dissertation is submitted in partial fulfillment of the requirements for 

the degree of Doctor of Philosophy at Fachbereich 23, Angewandte 

Sprach- und Kulturwissenschaft of Johannes Gutenberg-Universität 

Mainz in Germersheim in the year 2003 CE.

The Universal Language of Freemasonry. 

A Socio-Linguistic Study of an In-Group's Means of 

Communication compared with Ritualistic Diction 

and Symbolism of "Profane" Fraternities, and a 

Survey of its General Applicability. 

Christina L. Voss 

Düsseldorf 

2003 

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© 2003 by Christina Voss 

Düsseldorf 

All rights reserved 

PRINTED IN GERMANY

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Table of Contents 

1. Introduction...............................................................................15 

1.1 List of Abbreviations...................................................................22 

1.2 Notes on Spelling ........................................................................23 

2. Historical Background: The Relevance of .Ritual and Secrecy 

at Different Times and in various Geographical Areas .........24 

2.1 England, the Isle of Club Life .....................................................46 

2.2 Ireland and Scotland....................................................................50 

2.3 Masonry and Politics in France and Italy....................................56 

2.4 Masonry and Philosophy in Germany .........................................68 

2.5 North America: Masonry for the Family.....................................73 

3. An Overview of Masonic Rites.................................................78 

3.1 Ancient & Accepted Scottish Rite vs. York Rite ........................78 

3.2 Freemasonry and Women: Adoptive Rites & Co-Masonry ........81 

3.3 "Negro Freemasonry" (Prince Hall) in the U.S. ..........................87 

3.3.1 The Official History of Prince Hall Masonry..............................92 

3.3.2 Black Masonic Historical Tradition ............................................93 

3.3.3 Black Masonic Self-Definition....................................................96 

3.3.4 Prince Hall Freemasonry and Rivaling ........................................... 

Fraternal Organizations...............................................................98 

3.3.5 Financial and Job-Related Reasons to Join PHA ......................100 

3.3.6 Prestige Reasons........................................................................105 

3.3.7 Black Masonic Partisan Politics and .............................................. 

the Civil Rights Movement .......................................................107 

3.3.8 Problems of Universality...........................................................110 

4. Signs & Symbols of the Three Degrees..................................115 

4.1 Rooms and Furniture.................................................................117 

4.1.1 The Lodge .................................................................................118 

4.1.1.2 The Carpet, or Trestle-Board (Tracing Board)..........................125 

4.1.2 The Chamber of Reflection, or Anteroom.................................131 

4.1.3 The Hall of the Lost Steps.........................................................135 

4.1.4 The Middle Chamber & the Winding Stairs..............................136

4.2 Working Tools of the Different Degrees .................................. 141 

4.2.1 The Square & the Compass ...................................................... 141 

4.2.2 The Gavel or Mallet & the Chisel............................................. 145 

4.2.3 The Trowel ............................................................................... 147 

4.2.4 The Plumb Rule & the Level.................................................... 148 

4.2.5 The 24-Inch Gauge ................................................................... 150 

4.3 Clothing & Equipment.............................................................. 150 

4.3.1 The Apron................................................................................. 153 

4.3.2 Cabletow, Blindfold, Metals..................................................... 157 

4.3.3 Naked Knee & Breast, Slipshod ............................................... 160 

4.3.4 Jewels and their Explanation .................................................... 163 

4.4 Sign Language .......................................................................... 173 

4.4.1 Old Builders' Marks.................................................................. 174 

4.4.2 Alphabets & Cipher Writing..................................................... 177 

4.5 Light Symbolism ...................................................................... 194 

4.5.1 Color Symbolism...................................................................... 198 

4.6 Main Masonic Symbols, their Meanings, and ............................... 

Metaphorical Use in Language................................................. 204 

First Degree 

4.6.1 The Lamb.................................................................................. 208 

4.6.2 Jacob's Ladder .......................................................................... 208 

4.6.3 The Point within a Circle.......................................................... 210 

4.6.4 Personifications: Fortitude, Prudence, Temperance, Justice; ......... 

Faith, Hope, and Charity........................................................... 211 

Second Degree 

4.6.5 The Letter G ............................................................................. 213 

4.6.6 "Shibboleth" - Emblem of Plenty and Secret Password............ 216 

Third Degree 

4.6.7 The All-Seeing Eye .................................................................. 218 

4.6.8 The Sun, the Moon, and the Stars............................................. 219 

4.6.9 The Three Steps........................................................................ 219 

4.6.10 The Bee-Hive and the Pot of Incense ....................................... 220 

4.6.11 The 47 th Problem of Euclid....................................................... 223 

4.6.12 The Anchor & Ark.................................................................... 225 

4.6.13 The Sword & Heart; the Sword & Book of Constitutions ........ 226 

4.6.14 The Joined Hands ..................................................................... 227 

4.6.15 The Spade, Coffin, Sprig of Acacia.......................................... 227 

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General 

4.6.16 The Lion....................................................................................230 

4.6.17 The 46 Symbols on a Masonic Certificate analyzed .................234 

4.6.18 Egyptian & Hebrew Motifs.......................................................239 

4.7 Acoustic Signs...........................................................................242 

4.7.1 Knocks ......................................................................................242 

4.7.2 Passwords..................................................................................244 

4.7.2.1 Spelling & Halving ...................................................................245 

4.8 Signs of Touch: Grips & Tokens...............................................245 

4.9 Steps, Circumambulations, Perambulations, Squarings, ................ 

Travels, Formations...................................................................249 

5. Technical Terminology ...........................................................261 

5.1 Architectural Terms ..................................................................261 

5.2 Behavior, Custom, Proceedings ................................................273 

5.3 Biblical Terms...........................................................................286 

5.4 Books ........................................................................................288 

5.5 Elements and Nature .................................................................292 

5.6 Finances ....................................................................................300 

5.7 Mock Expressions .....................................................................301 

5.8 Names of Persons and Institutions ............................................310 

5.9 Transcendental Terms ...............................................................332 

6. Peculiarities of the Masonic Language..................................333 

6.1 Abbreviations ............................................................................334 

6.2 Acclamations.............................................................................339 

6.3 Anagrams ..................................................................................339 

6.4 Catch & Test Questions.............................................................340 

6.5 Comparisons..............................................................................341 

6.6 Complimentary Titles................................................................342 

6.7 Drinking & Toasting Habits......................................................344 

6.8 Hebrewisms...............................................................................350 

6.9 Masonic Age, Hours, & Calendar .............................................351 

6.10 Masonic Jurisdiction .................................................................357 

6.11 Masonic Manners......................................................................359 

6.12 Masonic Summons ....................................................................361 

6.13 Metaphors..................................................................................364 

6.13.1 God............................................................................................366 

6.13.2 Death, Heaven & Last Judgement Day .....................................367 

6.14 Numbers....................................................................................368 

6.15 Phrases of admission .................................................................372 

6.16 Places, Directions, & Measurement ..........................................373

6.16.1 The Four Points of the Compass............................................... 375 

6.16.2 Extent of the Lodge; Open on the Center; Foreign Countries .. 378 

6.16.3 Orient, Valley, Zenith, Nadir.................................................... 379 

6.17 Sayings ..................................................................................... 381 

6.18 Wordplays................................................................................. 381 

6.18.1 "Two Ball Cane"....................................................................... 383 

6.18.2 Masonic "Tom Swifties"........................................................... 384 

7. Rituals: Their Purpose and Meaning ......................................... 

as Embedded in Society.......................................................... 390 

7.1 Male Masonic Rituals............................................................... 394 

7.1.1 Improvement of the Individual: the Three Degrees ....................... 

of Craft Masonry ...................................................................... 395 

7.1.1.1 First, or Entered Apprentice Degree......................................... 399 

7.1.1.2 Second, or Fellow Craft Degree ............................................... 404 

7.1.1.3 Third, or Master Mason Degree................................................ 409 

7.1.2 The Keystone lost and found: Mark Ritual............................... 419 

7.1.3 Royal Arch Ritual: on the Quest for the Lost Word ................. 433 

7.1.4 Abolition of "Cruel Oaths": Emulation Working ..................... 450 

7.1.5 The Masonic and Military Order of the Red Cross ........................ 

of Constantine........................................................................... 454 

7.2 Fixed Role Conception of the Charity-Receiving and Charity- 

Giving Women: Androgynous and Co-Masonry...................... 463 

7.2.1 Mysteries of Isis as substitute for "real" Freemasonry: ................. 

American Masonry of Adoption by Albert Pike....................... 464 

7.2.2 Five Heroic Biblical Women - Essence of Co-Masonry? .............. 

The Ritual of the Order of the Eastern Star ............................. 491 

7.2.3 The Top of the Hill - but still no Role Change of Women: ........... 

The Royal and Exalted Degree of the Amaranth ...................... 508 

7.2.3 Self-Esteem of African American Women: The "oldest and ......... 

most perfect of all female degrees" - Heroines of Jericho ........ 524 

8.2.5 A Fraternal Christmas Play? The Order of the White Shrine of 

Jerusalem .................................................................................. 538 

7.2.6 Masonic Youth Orders.............................................................. 545 

7.2.6.1 Masonic Boys' Order: "Clean and Manly Youths" Enacting ......... 

the Trial and Martyrdom of the last Grand Master of the .............. 

Knights Templar, Jacques DeMolay......................................... 546 

7.2.6.2 Treasure-Hunting for Moral and Patriotic Values: ......................... 

The Order of the Rainbow for Girls.......................................... 558 

7.2.6.3 Job's Daughters: The Trials of Job Symbolizing the Journey 

Through Life............................................................................. 569 

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7.3 Imitative, Non-Masonic Rituals ................................................580 

7.3.1 Fun and Frolic on "the Master Mason's Playground" with Dantean 

Environs: M. O. V. P. E. R., Grotto Forms and Ceremonies.....583 

7.3.2 Comparison of Masonry with the International Order of Odd 

Fellows......................................................................................588 

7.3.2.1 Ritual of the I.O.O.F..................................................................595 

7.3.2.1.1 Initiatory Degree and First Three Degrees ................................598 

7.3.2.1.2 Symbols of the Three Degrees ..................................................607 

7.3.2.1.3 The Three "High Degrees" of Odd Fellowship .........................614 

7.3.2.1.4 Symbols of the Third Encampment Degree ..............................621 

7.3.3 Comparison of Masonry with Rituals of Fraternal ......................... 

Insurance Organizations...........................................................623 

7.3.3.1 Ritual of Modern Woodmen of America...................................625 

7.3.4 Knights of Pythias (K.O.P.) Ritual: Funny Tests and Knightly 

Games........................................................................................636 

8. Categorization of Fraternal Rituals in Social Context.........649 

8.1 Charity.......................................................................................650 

8.2 Commercialization and Marketing Strategies ...........................658 

8.3 Insurance and Financial Support ...............................................672 

8.4 Patriotism and Politics...............................................................682 

8.5 Publicity and Sociability ...........................................................689 

8.6 Secularization............................................................................702 

9. Masonic and Anti-Masonic Literature ..................................707 

9.1 Masonry & Theater ...................................................................711 

9.1.1 Carl Claudy's Masonic Plays (1934 - 1945): Trespassing 

"Masonic Law" in Isolated American Country Lodge ..............714 

9.1.1.2 Masonic "Healing" in "Greater Love Hath No Man...".............717 

9.1.1.3 Admitting a "Cowan" into Lodge: "The Hearts of the Fathers" 720 

9.1.1.4 "A Gift in Secret...": Balloting for a Jew.............................722 

9.2 Anti-Masonry ............................................................................728 

9.2.1 The Vatican ...............................................................................731 

9.2.2 The Morgan Scandal in America (1826 - 1836)......................734 

9.2.3 Fascism vs. Freemasonry ..........................................................740 

9.2.3.1 The Ludendorffs' Anti-Masonic Vocabulary: A New Content 

applied to Masonic Symbols .....................................................742 

9.2.3.2 The New Vocabulary of the "Christliche Orden"......................747 

9.3 Masonry in Folk-Art: Jokes, Trivialization, and Satire .............750 

9.3.1 Masons Mocking the Knights of Pythias...................................766 

9.3.2 "Riding the Goat"......................................................................773 

9.3.3 Masonic & Anti-Masonic Comics.............................................788

10. Conclusion: The Universality of the Masonic "Language" 819 

10.1 The Grips and Signs ................................................................. 825 

10.2 The Wording and Ritual ........................................................... 826 

10.3 The Tools, Jewels, and Other Symbols..................................... 833 

10.4 The Customs............................................................................. 836 

10.5 The Spiritual Conception.......................................................... 839 

10.6 The System as a Whole: The Rites, Higher Degrees and Side 

Degrees..................................................................................... 840 

10.7 Final Word................................................................................ 849 

11. Bibliography............................................................................ 865 

11.1 Primary Literature..................................................................... 865 

11.2 Secondary Literature................................................................. 875 

11.3 Dictionaries, Encyclopedias ..................................................... 881 

11.4 Magazines, brochures ............................................................... 882 

11.5 Media........................................................................................ 885 

12. Summary……………………………………………………………………...887 

12.1 On the Author…………………………………….………………………….887 

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1. Introduction 

Chapter 1 – Introduction 15 

laying down the Divine plan 16 

The motivation behind this work arose in a seminar on neologisms and 

technical terminology during a semester in the mid 1990s at the Fachbereich 

Angewandte Sprach- und Kulturwissenschaft of the Johannes Gutenberg- 

Universität in Germersheim, in which the phraseology of different social groups 

was discussed, such as the language employed in singles bars, by computer 

freaks, by naval fighter pilots, by Star Trek fans, etc. The Masons, who offer an 

extraordinary case of in-group language fostered by their oaths of secrecy were 

omitted from the study - that omission we will attempt to rectify here. 

[W]ie jede Sprache ist das Englische nicht über das ganze 

Sprachgebiet hin uniform, sondern variiert nach Gegenden und 

Sprechern [...]. Die englische Sprache selbst hat [...] für die 

Bezeichnung dieser Sprachvarianten ein reiches terminologisches 

Arsenal geschaffen [...]: Standard English, [...] Oxford English [...], 

Dialect, Slang, Cant, Jargon [...] usf. [...] 

Ein weiterer Bezirk des Wortschatzes [...] ist derjenige der technical 

words. Technical hat nicht die Bedeutung von 'Sprache der Technik', 

sondern den weiteren Sinn der termini technici überhaupt, es heißt 

also Fachsprache (allerdings mit Ausschluß der wissenschaftlichen 

Termini, für die der Ausdruck scientific words verwendet wird); 

hierzu gehören also die Wörter der Fachsprache der Soldaten, 

Matrosen, Schüler, Studenten, der Handwerke, der Wirtschaft, der 

16 Masonic medal, struck in 1655 (prior to the foundation of speculative Freemasonry in 1717). 

Reproduced from GHCDF, p. 246. It shows God, the Great Architect of the Universe, respectively, 

his hand, drawing the Divine plan on his tracing board.

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Chapter 1 – Introduction 

Politik. Diese Fachausdrücke können einerseits sehr nüchtern sein; 

anderseits kann sich technical language dem Slang bis zum 

Ineinanderfließen nähern. Der Fachsprache haftet nämlich, besonders 

wenn sie von jungen Leuten und in einer geschlossenen Gruppe von 

Eingeweihten gesprochen wird (Studenten, Armee, Sport), leicht auch 

etwas Burschikoses an. 17 

So what do the Freemasons speak? Their language is neither Standard 

English, nor Standard German or French or anything else. It is spoken in any 

country where the brotherhood is rooted. Undoubtedly, it is a technical language. 

The Freemasons have borrowed termini technici from a trade, that of the 

stonemasons and builders. The quotation above has shown that there is a very 

small gap between a technical language and slang. But is the language of 

Freemasonry slang? One will rarely encounter colloquialism in Masonic diction. 

Is there anything tom-boyish about it, as is the case in groups of (young) men, be 

they soldiers, students, etc.? This would contradict the seriousness of the 

Masonic institution - however, we have to admit that Freemasonry also has its 

informal and mock expressions for certain things. But before we come to analyze 

the technical terminology, in the first place we have to state shortly what 

Masonry is. For this purpose, I have selected two quotations that come fairly 

close to a correct description of the institution's character: 

Freemasonry is an ancient male society, having secret methods of 

recognition, teaching by symbolism (in part esoteric) a moral 

philosophy based upon Monotheism and inculcating the brotherhood 

of man and belief in immortality. 18 

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 [...]. 19 

For the moment, we shall leave these citations uncommented. Since we have 

now a vague idea of what Masonry is and what it wants, we can proceed to its 

outer forms and management. Masonic teachings are imparted by means of 

different rites. These rites have special rituals. A person who enters Freemasonry 

is called an initiate. During his advancement in Masonry he acquires different 

degrees. The three principal degrees are 1. Entered Apprentice, 2. Fellow Craft, 

17 Leisi, p. 156, 164. Bold print added. 

18 Quoted from M. M. Johnson by Bro. Joseph Fort Newton, in: "The Religion of Masonry," printed 

in The Master Mason, Sept., 1925, p. 724. 

19 Quoted from German Handbuch by Bro. Joseph Fort Newton, in: "The Religion of Masonry," 

printed in The Master Mason, Sept., 1925, p. 728.


and 3. Master Mason. Hereafter follows a series of High Degrees which vary, 

depending on the country and the particular rite practiced. 

Masonic rituals have a special language resplendent with metaphors and 

symbolism, including word-coinages which seem totally devoid of meaning for 

"profanes." 20 The following chapters are going to show that the dualism of selfconfinement 

due to in-group language and customs on the one hand, and the 

world-wide spread of ideals and ideas on the other hand, created the 

attractiveness of Freemasonry, while it also gave cause for the rise of enemies of 

the order. The Masonic language and with it the character of the institution as a 

whole has its own history and development which differs depending on times 

and places. It is therefore necessary to delve into the historical and social context 

of the environs when analyzing the ritualistic diction. 

This book has not been written expressly for Masons, who will have to 

excuse several explanations illuminative for non-Masons but redundant for 

initiates, nor for profanes to fill their need of peeping into secret rituals. It has 

been created for the scholarly purpose of evaluating the technical terminology of 

a "universal language" on the basis of different countries, times, social 

circumstances, and racial groups. Accordingly, it is self-evident that it has been 

necessary to analyze the ritualistic phraseology, but the author declares to have 

exposed nothing that has not been exposed before, as can be seen by the choice 

of sources enlisted in the bibliography (e.g. Masonic and anti-Masonic exposés). 

I have used the most antiquated ritual versions that were available to me, ranging 

mostly from the late 1800s until the 1920s, so as not to harm the brother- and 

sisterhood. The ritualistic committees of the Masonic and fraternal bodies 

concerned will have made many changes to their rituals in the meantime, so that 

they should be aware of the distance thus created (several orders have even 

ceased to exist). Study of the documents has shown that the older the rituals, the 

more metaphorical expressions and ceremonies are to be found, and the older the 

certificates, the more decorations and symbols are depicted on them - in short, 

the oldest versions, those of the late 1800s and early 1900s, are the most useful 

ones for this evaluation. They contain more romanticism and alchemy as tributes 

to the style and preferences of the times in which they originated. 

Freemasonry claims to possess a universal "language," which does not only 

consist of words but employs secret grips of recognition. As Grand Orator Austin 

McCreary Keene puts it in his oration delivered before the M. W. Grand Lodge 

of Kansas in February 1918: "[i]ts language is universal. It is spoken at the 

equator and answered in the frozen north, the land of the midnight sun. It is 

spoken in the Occident and answered in the Orient, and the same hand-grasp 

goes around the globe." 21 The antitheses employed by the orator, "equator - 

frozen north" / "Occident - Orient," demonstrate the alleged universality of the 

Masonic language. Let us define what is meant by this term. A universal 

20 "Profane" is such a Masonic term and denotes a person not initiated into a Masonic order. 

21 Myler, p. 607.

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language is a written and spoken form of communication understood by 

everyone; it has a special alphabet, a special grammar, and a special technical 

terminology. Freemasonry cannot be compared to artificial languages which 

were conceived to be universal (which universality they never achieved), such as 

Ido, Unitario, or Esperanto. However, Masonry is not to be equaled with pure 

sign languages, such as for the deaf-and-dumb, either, because the Masonic 

language is more than a sign language concept: it has several (although antique) 

runic alphabets, its own calendars, its own expressions for human age, a peculiar 

technical terminology, a strict hierarchy, customs and manners, a wide range of 

symbols and tokens, unofficial expressions for insiders, and in addition to this 

there are hand signs which have a special meaning or describe important actions 

mentioned in the ritualistic scenario, as well as a certain mode of moving (steps, 

circumambulations, perambulations, "squaring"), and knocks - in short, it is a 

complicated system. Moreover, there are Masonic laws and jurisdictions, with 

trials and charges against members who violate those, as well as customs, 

traditions, insurance and other ways of support (e.g. for their widows and 

orphans), which make Masonry a social system formed against the background 

of secrecy and often elitism. 

In order to allow the profane reader to see the development of Freemasonry 

and its "language," the second Chapter deals with the shift from the operative 

stonemasons of the Middle Ages to the symbolic Freemasons since 1717, the 

year of foundation of the Grand Lodge in London. Diagrams will show the 

descent of the international Grand Lodges from each other. I will further explain 

the rise of Masonic myths and legends from the "Four Crowned Martyrs" of the 

Mediaeval stonemasons to the "Hiramic legend" of the Freemasons. 

Masonic authorities have maintained that Masonry dates back to ancient 

Egypt or the times of the Old Testament, the mysteries and traditions having 

been truly saved until the present without major changes. Thus, Masonry was 

claimed to descent from the Eleusinian, Cabiric, Dionysian, Adonic, 22 and many 

other mysteries. For example, we can read in the GHCDF that "[...] the high 

antiquity of the institution is incontestably established. A part of the ritual of 

Freemasonry originated in Egypt, and was engrafted on the system of the 

Sidonian builders. This society also adopted a portion of the rituals of Eleusis 

and Adonis, and through this Order Freemasonry was introduced into Judea 

[...]." 23 Other Masonic authorities were convinced that the first Grand Lodge was 

founded by Prince Edwin, the brother of Athelstane, the Prince being made its 

first Grand Master in anno domini 926. 24 Can this be the case? How much is 

legend, how much is real history? How do legends influence Masonic selfconception? 

Masonic history is too nebulous to be explained with absolute 

certainty, but as stated by Masonic researchers, they are constantly on the quest 

for illumination on the subject: 

22 EOF, p. 499. 

23 GHCDF, p. 84. 

24 Dove, p. 8.


Such is the nature of Masonic research - to raise questions; to raise 

objective exceptions, as the truth is often elusive. Masonic researchers 

should never relax in the pursuit of truth, as it is a duty always to press 

forward in the search for truth. Masonry itself is in a continual 

struggle toward the light. 25 

The second chapter also furnishes the historical background of Freemasonry 

in several geographic areas: in the United Kindom, in France, in Italy, in 

Germany, and in the United States. We will see that the differences between the 

countries can be extraordinary. In some countries, Freemasonry involves in 

politics, in others it creates a large number of affiliated orders for the wives and 

children of its members, and even a "playground" or social club for its own highranking 

members. Such regional changes are not a typical Masonic development 

but also appear with regard to other fraternities. For example, the Odd Fellows 

which in the U.S. and in England have been a lower middle class movement, are 

elitist in Scandinavia, and the Orange Order, negatively and politically charged 

in Ireland, was primarily social in the U.S. 

The third Chapter includes an overview of the rites, the opposition of Scottish 

and York Rites, a discussion of the High Degrees, the question of female and 

Co-Masonry, and Masonry for colored people (Prince Hall). 

Freemasonry is said to be "a peculiar system of morality veiled in allegory 

and illustrated by symbols" 26 . Therefore, I offer an investigation of the Masonic 

symbols in the fourth Chapter, first exploring the furniture and equipment of the 

Masonic rooms, then the working tools of the different degrees, and finally the 

regalia, consisting of clothing and jewels. Another part of this chapter on 

symbols investigates the sign language from the early builders' marks of the 

operative stonemasons to the alphabets and cipher writings of the later 

speculative Freemasons. This will enable us to observe the flux from hieroglyphs 

and antiquated manuscripts and catechisms to still similar, but further developed 

rituals and secret alphabets. 

Moreover, the special light and color symbolism and the principal Masonic 

symbols are put in relation to their mystic meaning and their metaphorical and 

allusive use in ritualistic language. The acoustic signs, consisting of different 

rhythms of knocks, as well as of passwords, which can be further veiled by 

spelling and halving, are equally examined. The signs given by touch, the grips 

and tokens, as well as the steps and movements are observed in the last part of 

the fourth Chapter. 

The fifth Chapter investigates the technical terminology of the Masonic 

language. It is evident that Freemasonry employs a unique technical vocabulary, 

for example, who of the profanes would know that in the Masonic phrase, "arts, 

parts, and points of the Mysteries of Masonry", arts means the knowledge, parts 

25 Walkes, Black Square & Compass, p. 168. This quotation is allusive, since the initiate also enters 

Freemasonry to search for light and truth. 

26 Cf. Dierickx, p. 119.

20 


the degrees into which Masonry is divided, and points the rules and usages 27 . 

Who would understand the coined words "lewis" (English), "louveteau" 

(French), "Lufton" (German), which means "the son of a Mason"; or "cowan", 

which is an "eavesdropper;" or "tyler" ("couvreur," "Ziegeldecker"), who is the 

watchman outside the lodge door. And would a profane understand that it is 

"Masonically bad manners" to enter the lodge "undressed"? For "undressed" here 

does not mean naked, but "not properly dressed," namely without the badge of 

the order, the apron. The subdivision into the categories 1. architecture; 2. 

behavior, custom, proceedings; 3. Biblical terms; 4. books; 5. elements and 

nature; 6. finances; 7. mock expressions; 8. names of persons and institutions; 

and 9. transcendental terms, shows the diversity of fields from which the 

Masonic language draws its sources. 

Chapter six makes a survey of peculiarities inherent in the Masonic language, 

for example the Masonic interpretation of age and the different Masonic 

calendars, the importance of the four points of the compass, the use of 

acclamations, abbreviations, and anagrams, catch questions, sayings, metaphors, 

and alleged strange ways of communication used in former times: was a Mason 

able to recognize a fellow brother by folding his letter paper in a special way, or 

by sending a ring? Further, interesting Masonic wordplays are dealt with. 

The seventh Chapter furnishes an overview of the rituals, subdivided into 

male, female and mixed (including boys' and girls' orders), and imitative (non- 

Masonic) rituals for comparison. It has to be pointed out that the focus is on 

American rituals, with several references to European customs. In Chapter eight, 

fraternal rituals are classified and put into different categories corresponding to 

their aims and contents, such as charity; commercialization and marketing 

strategies; insurance and financial support; patriotism and politics; publicity and 

sociability; and secularization. The difference between the "real" Freemasonry 

for men and the "substitute" for women, as well as the distinguishing features 

from other fraternal orders that are largely patterned after Freemasonry are 

analyzed. Is the ritual a mere gimmick and empty shape to attract members, or is 

there something else behind it? 

Freemasonry has its own literature, whether historical, fictional, scientific, or 

dramatic. The ninth Chapter on Masonic and anti-Masonic literature deals with 

the role of Freemasonry in theater, different forms of anti-Masonry combined 

with vocabulary changes (e.g. brought about by anti-Masons like General 

Ludendorff and the Nazis), and Freemasonry in folk-art. The sub-categories of 

the latter are jokes, trivialization, and satire. Further, I will analyze several 

comics about Freemasonry. 

The contradictions inherent in the claim of universality of the Masonic 

"language" on the one hand, and of the influence of national customs, trends, and 

local color on the other hand, are mirrored in Chapter ten, the concluding 

chapter, which is going to indicate the extent of the interaction between 

nationality and Masonry. The conclusion will summarize the development of 

Masonry and its peculiar language in different times and regions against the 

27 Cf. EOF, p. 80.


social and historical context of its sphere of activity. Despite all the geographical 

and historical differences, we will find a vast generality and a universality to a 

certain extent, which constitutes the attractiveness of Freemasonry and creates a 

feeling of solidarity throughout the world. We are further going to evaluate what 

kind of advantages Freemasonry has with regard to imitative fraternal orders, 

e.g. benefit and insurance societies, so that it could outlive many of them. The 

negative side of the Masonic development will also be considered, i.e., the 

alleged high percentage of old members and the lack of candidates. Is the 

Masonic way of communication still attractive? Is Freemasonry's rich 

symbolism, its strange diction, and its veiled mysticism still up to date and 

applicable to modern points of view? What about its racial attitudes and its 

intolerance versus women? Is its" language" too stuffed with mysticism, so that 

it could lose the ground? Is Masonry endangered to degenerate into a clannish 

circle of exclusivity and harmony, not participating in and being isolated from 

the happenings in the world? Kischke has hinted at these dangers inherent in too 

much unworldliness of a ritualistic and symbolic "language" in a very rough 

tone: 

28 Kischke, p. 145. 

Die Logen verwandeln sich [...] zu einem Refugium vor und aus der 

Gesellschaft. In Richtung Humanität wird nach außen in die 

Gesellschaft überhaupt nichts mehr bewegt. [...] Begünstigt wird dieser 

Prozeß zudem durch mythische und mystische Elemente der 

freimaurerischen Praxis. 

Freimaurer - so ließe sich das metaphorisch beschreiben - halten 

schwärmerische Reden über Schönheit, Stärke und Weisheit, mit 

welchen Kräften der Tempel der Humanität unter Verwendung der 

Menschenliebe als Mörtel gebaut wird, und aus diesem Tempel wird 

stillschweigend de facto eine Wochenendlaube für den persönlichen 

Gebrauch. 28

22 

1.1 List of Abbreviations 


For simplification, I have used abbreviations in the footnotes for books that 

are very often referred to. The titles of Masonic encyclopedias and dictionaries 

are: 

CME Roberts, Allen E. Coil's Masonic Encyclopedia. 

DFM Mellor, Alec. Dictionnaire de la Franc-Maçonnerie et 

des Franc-Maçons. 

EOF Mackey, Albert. Encyclopedia of Freemasonry and its 

kindred sciences comprising the whole range of arts, 

sciences and literature as connected with the 

institution. 

GHCDF Macoy, Robert. General History, Cyclopedia and 

Dictionary of Freemasonry; containing an Elaborate 

Account of the Rise and Progress of Freemasonry and 

its kindred Associations -- Ancient and Modern. Also, 

Definitions of the Technical Terms used by the 

Fraternity. 

IFL Lennhoff, Eugen; Posner, Oskar. Internationales 

Freimaurerlexikon. 

MD Johnston, E. R. Masonry Defined. A Liberal Masonic 

Education. 

TRMC Mackenzie, Kenneth. The Royal Masonic Cyclopedia.

1.2 Notes on Spelling 


When referring to operative stonemasonry, "masonry" is written with a small 

letter, while with regard to the speculative Freemasonry, "Masonry" is written 

with a capital letter. 29 The same is valid for the technical term "craft," which 

becomes "Craft" when it stands as a synonym for Freemasonry. This is the 

general rule; however, sometimes Masonic authors do not observe it. The places 

where they fail to observe this convention are marked with [sic] in the 

quotations. 

Throughout Masonic literature, one will find different spellings, for example 

"Fellow Craft" or "Fellowcraft;" respectively, "Odd Fellows" or "Oddfellows." I 

have generally chosen the first version of two separate words; however, in 

quotations or when dealing directly with rituals that employ the other version, we 

naturally had to switch to the second form in order to avoid confusion. 

Likewise, some Masonic authors write "Hiram Abif," others "Hiram Abiff." I 

have chosen the second form, except within quotations. 

Since we have used both British English and American English texts, there 

are variations of spelling in the quotations, for example "chequered floor" and 

"checkered floor," or "from labour to refreshment" and "from labor to 

refreshment." 

Although in the English language, there rarely is a conflict on the article, 

with regard to Masonry we meet contradictions whether this institution is a "she" 

or an "it." Several Masonic writers attribute a feminine character to 

Freemasonry, thus personalizing it. In unquoted text, I have used the "it" 

consistently throughout this paper. 

29 Cf. Demott, p. 2.

24 

Chapter 2 – Historical Background 

2. Historical Background: The Relevance of 

Ritual and Secrecy at Different Times and 

in various Geographical Areas 

The European Masons were originally formed after the British model. 

Unlike cricket and like football, Masonry caught on abroad; but it 

took, especially in Latin countries, a different character. 30 

L'expression bien connue de Third Degree [...], servant à désigner un 

grilling, c'est-à-dire un interrogatoire violent de police n'a pas d'autre 

origine que la violence du 3e degré maςonnique [...]. Les loges 

anglaises, que caractérise une dignité quelque peu grave, voient 

généralement dans cette conception du Rituel un aspect du 

particularisme américain, tout comme le rugby britannique, violent 

mais réglé comme un sport, s'est transformé aux U.S.A. en combat. 31 

I am beginning this book on the Masonic "language" with two quotations that 

deal with football. This seems a well-matched comparison since it brings the 

problem of universality to a point: Freemasonry originated in England and like 

football was exported overseas, during which process it changed its character 

completely, transforming into a real "combat" in the U.S.A. - if we can believe 

the French source this citation stems from. Our question will be why, when, and 

to what extent Freemasonry has been modified in different countries, according 

to the needs, the taste, and the predilection prevalent there. But before we can 

delve deeper into the reason for diversification in the subdivisions of chapter 

two, we have to give some general historical information on the origin of 

Freemasonry. 

Freemasonry, or the "Royal Art," as it is proudly referred to by Masons, was 

instituted in London on June 24 th , 1717, in an ale-house called "Goose and 

Gridiron," where the first Grand Lodge was founded. Despite this generally 

acknowledged date of origin, there have been numerous attempts by overzealous 

Masonic historians to trace Freemasonry back to primeval roots, 

claiming, for example, Adam or Noah to have been the first Freemason, and 

Freemasonry to be an "ancient and honorable institution" with its early forms 

emanating from the ancient mysteries of Egypt. Even today, when investing the 

candidate of the First Degree with the white lambskin apron, it is said of this 

badge in the ritualistic diction that it is "more ancient than the Golden Fleece or 

Roman Eagle [...], more honorable than the Star and Garter." 32 The Masonic 

author Rev. George Oliver thus presents a very imaginative history of Masonry 

30 

Williams (ed.), p. 53/54; bold print added. 

31 

Mellor, La Vie Quotidienne de la Franc-Maςonnerie Franςaise du XVIIIe siècle à nos Jours, p. 40; 

bold print added. 

32 

Nizzardini, p. 46.

Chapter 2 – Historical Background 25 

leading back to the creation of the world, the religious veneration of "Lux" and 

Jesus Christ himself: 

Operative Masonry was cherished by the Egyptians, who received it 

from their great progenitor Mizraim, the grandson of Noah. He 

displayed his masonic skill and taste for the liberal arts [...]. [...] 

Masonic tradition could only be pure when united with the true 

worship of God [...]. [...] Masonry was known and practiced under the 

name of LUX, or its equivalent in all languages used since the 

creation [...]. [...] After the flood the true professors of LUX were 

termed NOACHIDÆ [...]. At the building of the Temple by King 

Solomon it was known under this appellation [...]; [...] our science is 

recognized by Christ and his apostles under this denomination [...]. 

[...] St. John, speaking in high commendation of Jesus Christ, says, 

'He was the true LIGHT,' 'and the LIGHT shineth in darkness, and the 

darkness comprehendeth it not.' This evangelist, as the grand patron of 

Masonry, inculcates the doctrines [...] of our Craft throughout the 

whole of his writings [...]. [...] And our Saviour says of himself, 'I am 

the LIGHT of the world.' And again more explicitly, '[...] While ye 

have LIGHT, believe in the light, that ye may be the CHILDREN OF 

LIGHT.' [...] At the building of Solomon's Temple the sons of light 

associated together, under an exalted professor of LUX [...]. 33 

The expression "Sons of Light" was used by Freemasons but became defunct; 

more popular is the expression "widow's sons," which we shall explain later. 

Hand in hand with the alleged origin of Masonry goes the date of invention of 

the word "Masonry". The above-quoted Reverend George Oliver offers a 

likewise legendary deduction of this term: "The word Masonry, when first 

adopted, was merely a corruption of [...] sum in medio cœli; which name was 

applied to the science about A.M. 3490; when Pythagoras [...] made many 

additions to the mysteries of his native country [...]. 34 " Other fancy ideas about 

the etymology of the word "Mason" are to be found in the American 

encyclopedia Masonry Defined which is a collage from articles taken from other 

Masonic encyclopedias and dictionaries. It lists the following, partly absurd 

explanations, which we have numerated for a better overview: 

33 Oliver, p. 7-11. 

34 Ibid, p. 11. 

1. [...] a writer in the European Magazine, for February, 1792, who 

signs his name as "George Drake," lieutenant of marines, attempts to 

trace the Masons to the Druids, and derives Mason from May's on, 

May's being in reference to May-day, the great festival of the Druids, 

and on meaning men, as in the French on dit, for homme dit. 

According to this, May's on therefore means Men of May. But this 

idea is not original with Drake, since the same derivation was urged

26 


in 1766 by Cleland, in his essays on The Way to Things in Words, 

and on The Real Secret of Freemasons. 

2. Hutchinson [...], being inclined to believe that the name of Mason 

"has its derivation from a language in which it implies some strong 

indication or distinction of the nature of the society, and that it has 

no relation to architects," looks for the root in the Greek tongue. 

Thus he thinks that Mason may come from Mao Soon, "I seek 

salvation," or from Mystes, "an initiate"; and that Masonry is only a 

corruption of Mesouraneo, "I am in the midst of heaven"; or from 

Mazourouth, a constellation mentioned by Job, or from Mysterion, 

"a mystery." 

3. Lessing says, in his Ernst und Falk, that Masa in the Anglo-Saxon 

signifies a table, and that Masonry, consequently, is a society of the 

table. 

4. Nicolai thinks he finds the root in the Low Latin word of the Middle 

Ages Masonya, or Masonia, which signifies an exclusive society or 

club, such as that of the round-table. 

5. [W]e find Bro. C.W. Moore, in his Boston Magazine, of May, 1844, 

deriving Mason from Lithotomos, a "Stone-Cutter." But although 

fully aware of the elasticity of etymological rules, it surpasses our 

ingenuity to get Mason etymologically out of Lithotomos. 

6. Bro. Giles F. Yates sought for the derivation of Mason in the Greek 

word Mazones, a festival of Dionysus, and he thought that this was 

another proof of the lineal descent of the Masonic order from the 

Dionysiac Artificers. 

7. The late William S. Rockwell, who was accustomed to find all his 

Masonry in the Egyptian mysteries, and who was a thorough student 

of the Egyptian hieroglyphic system, derives the word Mason from a 

combination of two phonetic signs, the one being MAI, and 

signifying "to love," and the other being SON, which means "a 

brother." Hence, he says, "this combination, Maison, expresses 

exactly in sound our word MASON, and signifies literally loving 

brother, that is philadelphus, brother of an association, and thus 

corresponds also in sense." 

8. Webster, seeing that in Spanish masa means mortar, is inclined to 

derive Mason, as denoting one that works in mortar, from the root of 

mass, which of course gave birth to the Spanish word.


9. In Low or Mediaeval Latin, Mason was machio or macia, and this 

Du Cange derives from the Latin maceria, "a long wall." Others find 

a derivation in machinoe, because the builders stood upon machines 

to raise their walls. 

10. […] Richardson takes a common sense view of the subject. He says, 

"It appears to be obviously the same word as maison, a house or 

mansion, applied to the person who builds, instead of the thing built. 

The French Maissoner is to build houses; Masonner, to build of 

stone. The word Mason is applied by usage to a builder of stone, and 

Masonry to work in stone." 

11. Carpenter gives Massom, used in 1225, for a building stone, and 

Massonus, used 1304, for a Mason; and the Benedictine editors of 

Du Cange define Massonerai "a building, the French Maconnerie, 

and Massonerius," as Latomus or a Mason, both words in 

manuscripts of 1385. 35 

The author of Masonry Defined confesses that we are compelled to reject all 

those fanciful derivations which connect the Masons etymologically and 

historically with the Greeks, the Egyptians, or the Druids, and that we have to 

take the word Mason in its ordinary signification of a worker in stone. This 

means we have to trace back the word to the Mediaeval Latin Maconner, to 

build, Maconetus, a builder. 36 And we have to accept that the Order of 

Freemasons has originated from a society or association of practical and 

operative builders. 

In fact, notwithstanding all those wild mythical traditions, the Freemasons are 

generally believed to originate from the cathedral builders of Europe, the 

"operative" masons, i.e. craftsmen whose profession was that of a mason. These 

builders had several customs that found their way into "speculative" Masonry 

and thus are still exercised today. For example, the operative stonemasons used 

signs and passwords in order to save their business secrets consisting of 

construction plans etc. from way-faring and visiting masons. The German 

masons were even distinguished between "letter masons" and "salute masons" 

("Briefler" and "Grüßler"), the former procuring a certificate stating their 

provenance, and the latter using passwords to make themselves known. The 

place for living, resting, eating, and sleeping of the operative masons was called 

"lodge" (in German: "Bauhütte"). This room was also used for discussions and 

instructions. The lodges were erected near major construction projects, for 

example cathedrals, so that the stonemasons were located near their employment. 

The term "lodge" can be found in the early operative masonic manuscripts, the 

Gothic Constitutions: "He shall hele the counsel of his fellows in lodge and in 

35 Masonry Defined, p. 341-343. 

36 Ibid.

28 


chamber wherever Masons meet." 37 The operative masons already divided the 

members of their craft into the classes of Apprentice, Journeyman (i.e., Fellow 

Craft), and Master. 38 The language used in these operative lodges drew its 

vocabulary from the tools and customs of the stonemasons' trade. 

The brilliant idea to use architectural metaphors in order to create an in-group 

language is not innate to Freemasonry, for it is verified that architectural 

terminology has already been used by the church as metaphors: 

Cathedral architecture also has its figurative adaptations. The 

foundation is the Rock of Ages. Lime is fervent charity. Water is an 

emblem of the Spirit. The four walls are the evangelists, or the four 

cardinal virtues. The towers are the preachers. The glass windows are 

the Holy Scriptures. The lattice work represents the prophets. The door 

of the church is Christ. The piers are bishops and doctors. 39 

It is evident that in ordinary language, terms derived from the art of building 

have acquired a figurative meaning, for example "edifice or construct of ideas," 

in German "Gedankengebäude," or if we think of the German feeling of 

"Erbauung," "von etwas erbaut sein." However, this is only a minor metaphorical 

use of architectural vocabulary. What interests us here is the degree of perfection 

and universality to which Freemasonry has managed to develop its in-group 

language. 

When the gilds of stonemasons began to accept as members not only men of 

their profession but academics, church men, and nobles, a change from 

"operative" masonry to "speculative" Masonry took place. The admittance of the 

intellectuals also caused the dissemination of mythical and esoteric conceptions 

into the pure ritualistic diction of operative masonry, such as Rosicrucian ideas. 

We have to consider that the original operative gilds had no "secrets" at all - 

historians of later times have introduced the wrong conception that they had such 

by an erroneous translation of the word "mystery," which evolved from the 

French "métier" and simply meant "profession": 

Wiederholt kommt in mittelalterlichen und späteren Ordnungen das 

Wort mystery, Mysterium, vor. Viele Schriftsteller, die sich mit der 

Freimaurerei beschäftigten, haben daraus sogleich auf ein Geheimnis 

geschlossen, aber dieses Wort hat einen ganz anderen Ursprung. 

Mysterium, oder im Mittelalter mistere, kommt einfach von mestier oder 

métier, Beruf. So bestätigten die Guildhall Records von London im 

Jahre 1376, daß die Maurer zu den 47 sufficient mysteries, den 47 

37 

CME, p. 384; cited from the Cooke MS. 

38 

Cf. CME, p. 165. Some Masonic historians assume that, before the Grand Lodge era commencing 

in 1717, there existed a two-degree-system in England, the terms "Fellow Craft" and "Master" 

being used synonymously. Coil states that the division into the first two degrees was probably 

made after 1719 or 1721, and that there was no Third Degree before 1723. Cf. CME, p. 166. 

39 

Quoted from Oliver Hoyem, "Masonry and Cathedral Building," in: The Master Mason, vol. II., nr. 

1, January 1925.


Handwerksberufen zählen [...]. Gleichwohl ist es möglich, daß in 

manchen Texten die Bedeutung von geheim mitspricht. Jones sagt, das 

Wort mystery habe vielleicht in einem bestimmten Augenblick 'zwei 

verschiedene Gedanken zusammengefaßt, den von der bestehenden 

Gilde oder Zunft und den von etwas, das allgemeinem Verständnis 

verborgen war'. 40 

However, as this quotation already anticipates the infiltration of esotericism 

into the technical terminology of the craft that brought along the "mystery," the 

creation of which certainly was a strategy on the one hand to enhance the feeling 

of social binding of the insiders, and on the other hand to create a stimulus for 

outsiders to join the group. 

Secrecy has a mystic, binding, almost supernatural force, and unites 

men more closely together than all other means combined. The common 

possession of a secret by a considerable number of people, produces a 

family-feeling. There is something profoundly mystical in this, no 

doubt; but it is, nevertheless, a fact. [...] It is not, then, for any vain or 

frivolous purpose that Masonry appeals to the principle of secrecy, but, 

rather, because it creates a family-feeling, insures unity, and throws the 

charm of mystery and poetry around the Order, making its labors easy 

and its obligations pleasant. 41 

Of what do these mysteries consist? The ritualistic sections will show that the 

secret can lie in the discovery of a lost word, the so-called ineffable name, i.e. 

the name of God. This is only one explanation of one ritual out of the jungle of 

Masonic and quasi-Masonic or fraternal orders that claim to have a secret. Any 

interpretation of the secrets would be a generalization, for as Masons say, their 

"secrets" cannot be told in words, one has to experience and live them. But we 

will come to this in a later chapter. 

Several Masonic historians and writers have tried to explain why the 

operative masons received the name "Free"masons when they became 

speculative. The origin of this expression rests nebulous. Coil's Masonic 

Encyclopedia proposes three theories: "free" can either refer to 1. the kind of 

stone, 2. the status of the workman, or 3. the French word for brother, frère. 

40 Dierickx, p. 26/27. 

41 Sickels, p. 63. 

First, it is claimed that the name had a purely operative origin, being 

applied to those who worked in and sculptured and carved free stone, 

which was a fine grained sandstone or limestone lending itself to 

carving and sculpturing and suitable for window and door frames, 

vaulting, capitals, and other ornamentation, constituting a large part of 

the mason's work in Gothic architecture. Such workmen were first 

called masons of free stone, then, free stone masons, and finally

30 


freemasons. This theory is supported by the fact that hewers of hard 

stone were ultimately called hard hewers. The name freemason, thus, 

served to distinguish the trade from the hard hewers on the one hand 

and from the rough masons, wallers, layers, and setters on the other 

hand. Most authorities seem to prefer this explanation [...]. 42 

It is also possible that the first and second theory are both true, and that the 

same name developed out of different usages, in different places, and at different 

times. The second theory has it that 

[...] in Scotland, the terms, free man, and free-man mason, indicated a 

master who had become free of the Masons' gild or incorporation and 

had the freedom of the city or burgh. Some color is lent to the theory 

that the latter name was contracted to free mason by the fact that there 

were free carpenters, free vintners, free dredgers, free fishermen, free 

linen weavers, and free gardeners, some of these names having persisted 

into the 18 th century. In fact, the free gardeners formed a Grand Lodge 

in 1849. 43 

The third theory, proposed by George F. Fort to the effect that brother mason 

in French is frère maçon and that this was corrupted into freemason 44 , receives 

very little support. 

It is not easy to define the exact date of shift from operative masonry to 

speculative Freemasonry. The stonemasons' gilds can be considered pre-runners 

of Freemasonry since they already had laws and constitutions which show many 

esoteric and mythical aspects. The regulations written by the stonemasons of 

England are called Gothic Constitutions, a name given to the old operative 

documents by Dr. Anderson when he provided Freemasonry with its laws by 

creating his Constitutions of 1738. The oldest specimens were written at the 

latter end of the Gothic construction period (approx. 1150 - 1550). The earliest 

manuscript is known as the Regius MS. (probably created between 1350 and 

1450) and is now stored in the British Museum. Interestingly, it was catalogued 

there as A Poem of Moral Duties, so as to aid in hiding its Masonic character 

until 1839. 45 

The Regius MS. is written in the form of a rude epic poem and was possibly 

written by a monk or priest relying on even older masonic documents. It bears 

the following title, which originally is in Latin: "Here begins the Constitutions of 

the Art of Geometry according to Euclid". 46 Next to a legendary history of 

"Geometry and Masonry", the legend of the Four Crowned Martyrs, and several 

points for the Master and the Craftsmen, which are all of Masonic character, the 

42 CME, p. 272. 

43 Ibid, p. 272-273. 

44 Ibid, p. 273. 

45 Cf. ibid, p. 293. 

46 CME, p. 293.


document contains non-Masonic articles such as rules of behavior in church. 

Other documents counted among the Gothic Constitutions are the Cooke MS. (no 

exact date available; 15 th century), the Sloane MSS. (1646 and 1659), the 

manuscripts from the lodges Aitchison Haven (1666), Aberdeen (1670), Melrose 

No. 2 (1676), etc. For illustration, we have inserted a copy of a page from the 

Regius MS., giving the translation into modern English of the text below the 

picture: 

Fourth article 

extract from the Regius MS. 47 

plate X plate XI 

The fourth article must be this, 

That the master shall look well to himself 

That he makes no bondsman (serf) an apprentice, 

Nor take him (into the lodge) because of avarice; 

Because the lord to whom he is bound, 

May fetch the prentice then wheresoever he may go. 

If he were taken into the lodge, 

It might make much inconvenience there, 

And in such a case it might befall 

That it might grieve some or all. 

47 Illustration taken from Hunter, p. 17; translation cf. Hunter, p. 49/50. 

For all the masons that are there 

Will stand together in whole fellowship. 

If such a person should be in the craft, 

One could tell of various inconveniences. 

For more ease, then, and in honesty, 

Take an apprentice of higher degree. 

It is found written in old times 

That the apprentice should be of gentle state; 

And so sometimes the blood of great lords 

Took this geometry; that is full well.

32 


We can see that the operative masons already refused to accept bondsmen 

(servants) which led to the Masonic axiom that the initiate has to be a "free 

man." The stonemasons' rules warned the masters not to initiate men for avarice; 

this is not a written rule in Freemasonry but belongs to its moral code as evident. 

Further, the idea of universal brotherhood is expressed by the phrase "all the 

masons that are there will stand together in whole fellowship." The fifth article 

of the Regius MS. says: "[…] It would be a great shame to the craft To take in a 

halt and lame man [...]. 48 " This proves that the operative masons already believed 

that a maimed person "[w]ould do the craft but little good" 49 - a regulation taken 

over by the Freemasons. 

Now we will proceed from the operative masonic constitutions to the 

speculative ones. In the year 1723, Reverend James Anderson (born about 1678 

in Aberdeen, Scotland; died 1739) gave Freemasonry its "laws" when publishing 

his Book of Constitutions for the Grand Lodge of London. He had been ordered 

by the Duke Montagu, to whom his book is dedicated, to digest the old Gothic 

Charges "in a new and better method". 50 

Anderson respectively employed two parts they contained, the legends and 

the charges. His Constitutions consisted of Masonic history, charges, regulations, 

the manner how to constitute a lodge, the Apprentice's, the Fellow Craft's, the 

Master's, and the Warden's Song, and were acknowledged by a committee of 14 

Masons and recommended to be printed. The officers of 20 lodges signed his 

work as approved. As a child of his time, Anderson has done an excellent work 

using the old operative masonic documents. 

But what he made of them has been criticized by many Masonic authors well 

after his time as nonsensical extravagances. They considered his array of 

Masonic history as false, because his backward reach for antiquity showed that 

he was prone to exaggeration. According to Coil's Masonic Encyclopedia, we 

have to rate Anderson as "one of those imaginative individuals for whom reality 

has no existence," 51 but there have been others after him who have written "as 

foolish things," for example Dr. Oliver who traced Masonry back to creation. 

Anderson himself traced it back to Adam. 52 He further made references to Noah 

and his sons, the builders of the Tower of Babel, Nimrod, Abraham, the 

Egyptians, Solomon, Hiram, Nebuchadnezzar, King Athelstan, Charles Martel, 

and Prince Edwin. In his defense, it has to be said that until the realistic school of 

Woodford, Hughan, and Gould etc. about 1870, Masonic historians were not 

more reliable than he; neither Preston, nor Hutchinson, nor Mackey. 

Up to the time of the American Civil War, writings like the following - taken 

from the Constitutions of 1723 - were accepted as authentic Masonic history: 

48 Hunter, p. 50. 

49 Ibid. 

50 The Masonic Service Association of the U.S., Little Masonic Library, vol. I, p. 163. 

51 Cf. CME, p. 49. 

52 Cf. ibid.


[...] the Israelites, at their leaving Egypt were a whole Kingdom of 

Masons, well instructed, under the conduct of their Grand-Master 

Moses who often marshall'd them into a regular and general Lodge, 

while in the Wilderness, and gave them wise Charges, Orders, &c. [...] 

[...] it is rationally believ'd that the glorious Augustus became the 

Grand-Master of the Lodge at Rome [...]. 53 

Anderson's work must not be 

belittled for he has provided the Craft 

with its first speculative regulations. 

The early Grand Lodge of London 

obviously did not find it necessary to 

create its own constitution in its initial 

years from 1717 until 1723. Many 

principles of Anderson's Constitutions 

are still in use by today's Masonic 

bodies and have been rewritten several 

times. Thus, in America his 

Constitutions were reprinted in 1734 by 

Benjamin Franklin and adopted as 

fundamental Masonic law by many 

Grand Lodges. A facsimile reprint of 

the original Constitutions can be seen in 

the first volume of the Little Masonic 

Library, from which the illustration on 

the left was reproduced. 

Anderson's Constitutions contain six Charges, the first of which caused 

immediate trouble among the contemporaries because it replaced the old 

Christian invocation of the Trinity by a vague statement that a Mason is only 

"obliged to that religion in which all men agree". 54 The society of Anderson's 

times was not ready for such an idea of tolerance. The Charges are 1. 

"Concerning God and Religion" (Masons, good men and true, have to obey the 

moral law), 2. "Of the Civil Magistrate" (meaning that a Mason has to be a 

peaceable subject), 3. "Of Lodge" (rules of admission, etc.), 4. "Of Masters, 

Wardens, Fellows, and Apprentices," 5. "Of the Management of the Craft in 

working," and 6. "Of Behaviour." The Regulations include the right of the 

Master to congregate his lodge members upon an emergency, etc. . Bro. Lionel 

Vibert, Past Master of Quatuor Coronati Lodge No. 2076, England, in his 

introduction to the facsimile reprint thus reminds the Masons of their debt to 

Anderson: 

53 CME, p. 146/147. 

54 The Masonic Service Association of the U.S., Little Masonic Library, vol. I, p. 172.

34 


While as students we are bound to receive any statement that Anderson 

makes with the utmost caution unless it can be tested from other 

sources, we must not be too ready to abuse the worthy Doctor on that 

account. Our standards of historical and literary accuracy are higher 

than those of 1723, and his object was to glorify Montagu and the Craft 

and the new style of architecture [...]. [...] It was a far more serious 

matter that he was instrumental in removing from the literature of the 

Craft all definite religious allusions; but as we now see, the Craft in 

fact owes its universality today to its wide undenominationalism 

and in this respect he builded [sic] better than he knew. 55 

At this stage, we would like to make a shift to the field of architecture and 

introduce some European church buildings showing operative masonic symbols 

that are still used by speculative Masonry of today: the master builder of St. 

Steven's cathedral in Vienna makes the Master's sign, having raised his left hand 

to his head. The Master's sign consists in lifting the left hand up to the head, 

laying the thumb on the forehead, and letting the hand fall softly down to the 

stomach, which means that a Master Mason would rather have his "body severed 

in two and his bowels taken from thence," than to betray the order. 56 

Masonic Master Mason's sign 

Outside St. Steven's cathedral at the western portal, the Entered Apprentice 

sign can be observed; it is not well recognizable any more because the façade is 

very much decayed. It is hidden under a number of mysterious images which 

55 

The Masonic Service Association of the U.S., Little Masonic Library, vol. I, p. 175/176. Bold print 

added. 

56 

Duncan, p. 97. For the explanation of the Entered Apprentice's sign cf. Duncan, p. 16/17. Both 

signs are allusive to the penalties of the obligations of the corresponding degrees.


were already there in the early Middle Ages. A print 57 from the 1930's shows the 

guttural sign more detailed; it means that an Entered Apprentice would rather 

have his throat cut across than to betray the Masonic secret. 

St. Steven's cathedral at Vienna, Austria: 

Masonic Entered Apprentice's sign 

Dominican church in Regensburg, St. Steven's cathedral, Vienna: 

Germany: Master builder holds square and 

builder monk makes the Master's sign compass 

In the Dominican church in Regensburg, the builder monk ("Bruder 

Diemar"), turned towards the East, can be observed making the Master's sign, 

57 Reproduced from Schwartz-Bostunitsch, p. 176.

36 


lifting his left hand to his head. His right hand holds a compass. The master 

builder of St. Steven's cathedral in Vienna holds the square and the compass. 

Jesus with naked left knee in St. Steven's cathedral, Vienna 

In St. Steven's cathedral in Vienna, we can also observe Christ with a naked 

left knee, as it is required during Masonic initiation into the First Degree. 58 With 

regard to other cities in Germany where Masonic symbols can be found in 

cathedrals, in the Dom of Würzburg are standing the two columns Jachin and 

Boaz, and in the Münster of Freiburg, one can see another figure making the 

guttural sign. 59 

Masonic Myths and Legends 

As mentioned before, similar to their predecessors from the skilled trade, the 

Freemasons have maintained myths and legends. There are several parallels 

between old documents from the times of operative stonemasonry and the 

constitutions of Freemasonry, which can be seen for example in the narratives of 

the operative stonemasons, written down in the Gothic Constitutions of England. 

Let us pray now to God almighty 

And to his mother, Mary bright, 

That we may keep these articles here 

And these points well, all together, 

As did these four holy martyrs, 

Who were of great honor in this craft; 

That were as good masons as on the earth shall go. 60 

58 Cf. Nizzardini, p. 37. 

59 Cf. Huber, p. 31. Huber is one of the anti-Masonic Nazi authors. When locating ancient figures 

making Masonic signs, which are to be found in European cathedrals, he commits an error by 

claiming that the builder monk in the Regensburg Dominican church makes the guttural sign of an 

Entered Apprentice (cf. p. 31). "Bruder Diemar" of Regensburg makes the Master's sign. 

60 Quoted from the Regius Manuscript from about 1390; in Hunter, p. 63.


The quotation above stems from the Regius Manuscript, a poem in Middle 

English, now owned by the British Museum. This ancient operative masonic 

manuscript includes the legend of the "Ars Quator Coronatorum" ("the Deeds of 

the Four Crowned Martyrs"), who, according to the legend, were four saints and 

masons imprisoned and put to death by the Emperor. 

Quator Coronati from the monument of the master builder 

of the cathedral at Cologne, Nikolaus von Büren, 1445 61 

The story of the "Four Crowned Martyrs" was also the principal legend of the 

German Steinmetzen. Their history, according to CME, seems to be as follows: 

five Christian stonemasons during the reign of the Roman Emperor Diocletian, 

in A.D. 298, refused to carve a statue of a pagan god, and for their offense were 

cast into the Tibet river. Legend has it that where their bodies had sunk, crowns 

appeared above the surface of the water. Two years later, the Emperor 

commanded his soldiers to march past and to throw incense upon the altar of 

Aesculapus. Four Christian officers refused to do it and were put to death. These 

four soldiers became sainted instead of the five stonemasons. Hereafter, the four, 

the five, or all nine were honored by succeeding Popes. In the stonemasons' 

legend, there always appear four crowned martyrs. 62 

In addition to this legend, the Regius Manuscript of the English stonemasons 

contains a narrative of the origin of geometry, allegedly founded among the 

Egyptians by Euclid, an account of the flood, a narrative on the transfer of 

masonry to England under King Athelstane, teachings on the seven liberal arts, 

directions for Church behavior, and fifteen charges. It is obvious that 

Freemasonry incorporated a good part of this educational and moral system. The 

"Old Charges" of Anderson's Constitutions in 1723 are lineally descended from 

this old document. It is further "clearly illustrated the part myth and fable played 

in our history. In this narrative mythology and historic fact are intermingled with 

each other, each with its distinctive contribution to the philosophy and practices 

61 Illustration taken from Valmy, p. 99. 

62 Cf. CME, p. 256.

38 


of the craft." 63 The following section will deal with the principal legend that 

came in use after the operative stonemasons had transformed into speculative 

Freemasons. 

The Hiramic Legend 

[The] association of Nature and the mother is interesting also in 

connection with the Masonic myth of Hiram, the architect of Solomon's 

temple. The Bible presents this hero as being a widow's son, which is 

why masons call themselves 'widow's children'. Many founding fathers 

are called sons of widows or of virgins for this reason, and the 

implication is that the absence of a father sets them apart from or 

qualifies them as Creators. 64 

Hiram Abiff, the central legendary figure of Freemasonry, and the alleged 

master builder of King Solomon's temple, has often been compared to the 

Egyptian god Osiris or to Christ for his being the son of a widow. What is his 

story, and is it founded upon historical facts? Enthusiastic brethren used to 

consider a number of Masonic accounts as vital Masonic truth, however, modern 

research has proved them to be wholly apocryphal. How much is history, how 

much is fiction? As Hunter puts it, "the place of Hiram Abiff in Masonic 

teachings is firmly established. But the story should be thought of in the same 

light as the Biblical parables of the talents or the lost sheep or the prodigal son. It 

is legendary, not historical." 65 The following paragraphs examine the plot of the 

Hiramic legend, its much-doubted provenance, its function, and its meaning in 

the Third Degree of Freemasonry. 

The plot will be sketched here according to Duncan's Ritual and Monitor. For 

the detailed staging of this legend in the Masonic ritual see Section 7.1.1.3 on the 

Master Mason's Degree. Hiram Abiff, a distinguished architect and most skillful 

workman, is sent to King Solomon by the King of Tyre, whose name is also 

Hiram, 66 in order to help with the erection of the temple. It is Hiram Abiff's duty 

to superintend the workmen, and - together with King Solomon and the Tyrian 

King - he forms the "Supreme Council of Grand Masters." 67 After the labors, 

Hiram Abiff uses to offer his thanks to the "Great Architect of the Universe," and 

goes into the temple at "high twelve" (cf. Section 6.9) for prayer. 

There, according to the Masonic legend, on the very day appointed for 

celebrating the cope-stone of the building, 68 Grand Master Hiram Abiff is 

attacked by three Fellow Crafts who demand from him the secrets of a Master 

63 Hunter, p. 8. 

64 Béresniak, p. 36. 

65 Hunter, p. 5/6. 

66 According to EOF, p. 329, "Hiram" (or "Huram," both used in the Bible) means "noble-born." 

67 Cf. EOF, p. 330. 

68 Cf. ibid, p. 332.


Mason. Since he refuses to give them to the unworthy ruffians, they beat him to 

death with their working tools and bury him. On the spot where he lies, a sprig of 

acacia begins to grow. 69 King Solomon sends out twelve Fellow Crafts to look 

for Hiram, and they find him in his grave. 

When performed in the ritual, this is the key scene of the Third Degree ritual: 

the Worshipful Master of the lodge, who acts the role of King Solomon, makes 

the Grand Hailing Sign of Distress (cf. Section 5.8) and exclaims: "O Lord my 

God, I fear the Master's word is forever lost!" 70 He orders the Junior Warden to 

raise the corpse (represented by the candidate) with the Entered Apprentice grip. 

The Junior Warden reports that due to the state of putrefaction, the skin slips, 

and the body cannot be raised. Again, the Master alias King Solomon makes the 

Grand Hailing Sign, accompanied by the same exclamation. Then, he asks the 

Senior Warden who plays the role of King Hiram of Tyre to raise the dead Hiram 

with the Fellow Craft's grip. This also fails since the "flesh cleaves from the 

bone." Once again, King Solomon makes the Grand Hailing Sign of Distress and 

exclaims three times "O Lord my God!", adding, "is there no hope for the 

widow's son?" 71 Hereafter, King Solomon and King Hiram of Tyre - that is the 

Master and the Senior Warden - pray to God, whereupon King Solomon raises 

the dead Grand Master with the "strong grip, or lion's paw" (cf. Section 4.6.16). 

This time, he succeeds. According to the Masonic legend, Hiram Abiff is reinterred 

near the Sanctum Sanctorum (which is not enacted any more in the ritual 

for it would make no sense to bury the just resurrected candidate again), and the 

three murderers Jubela, Jubelo, and Jubelum are punished. 

The origin of the Hiramic legend is not easy to define. The two roots that first 

suggest themselves are the Bible and the catechisms of the operative 

stonemasons of the Middle Ages. Let us inspect how these sources deal with the 

topic. In the Bible, Hiram is not explicitly said to be a builder. It is only stated 

that he was the son of a widow from Naphtali, and erected two bronze columns 

for King Solomon's temple, Jachin and Boaz. He further crafted several metallic 

decorations. The corresponding Biblical passage, 1 Kings 7, 13-45, also does not 

state that Hiram was murdered. The story of the Biblical Hiram simply ends with 

the fulfilling of his work at the temple, and his further fate is not related. 72 The 

mediaeval stonemasons of England either knew no Hiram at all (cf. the Regius 

Manuscript of about 1390), or misunderstood the Scriptures. Thus, the Cooke 

Manuscript from about 1430 relates the building of King Solomon's temple but 

calls the "Master Mason" a son of King Hiram of Tyre. 73 The Dowland 

Manuscript (ca. 1550), the Grand Lodge Manuscript of 1583, the Landsdowne 

Manuscript (about 1600) and the Wood Manuscript (ca. 1600) mention a Master, 

69 It is a common feature of both mythology and folklore, that the grave of a murdered worthy person 

is marked by a beautiful flower or plant, so that it can be spotted easily, and the murderer is 

betrayed. 

70 Cf. Duncan, p. 118. 

71 Cf. ibid. However, the right saying is "no help" for the widow's son, not "hope." 

72 Cf. Bankl, p. 30. 

73 Cf. Bankl, p. 36.

40 


but attribute different names to him, like "Aynone." 74 It becomes apparent from 

these early legends of the English stonemasons that the character of a Master 

builder at the erection of the temple evolved. However, none of these legends 

mentions that this Master was murdered. 

Coil concludes in his encyclopedia that "since the Hiramic Legend conforms 

to neither the old Masonic legends nor the Biblical account, it must have been 

created from fragments of both in the early years of the Grand Lodge." 75 Other 

Masonic researchers report even more influences. As Bankl puts it, the Hiramic 

legend is an artificial legend created for a special audience, the Freemasons, and 

contains Jewish, Islamic, Christian, Greek, Roman, Egyptian components, as 

well as magical and mystic parts: 

Wie wir gesehen haben, handelt es sich um eine manchmal etwas 

unbeholfene Kompilation verschiedener Handlungsstränge und Motive, 

ausgestaltet zu einer Kunstsage, welche an ein bestimmtes Zielpublikum 

gerichtet ist. Dies wird deutlich erkennbar z.B. an der Ermordung 

HIRAMs in drei Etappen, einer Eigenart, die nur auf die Freimaurerei 

zugeschnitten ist. 

Die gesamte Sage vom ermordeten Baumeister ist in keiner der 

klassischen schriftlichen antiken Quellen bzw. Geschichtsbücher aus 

dem Mittelalter zu finden. [...] Stellt man die verschiedenen Texte, 

welche um das Thema [...] kreisen, systematisch zusammen, so erkennt 

man deutlich, wie stark jüdische, islamische, christliche, griechischrömische, 

ägyptische und magisch-mystische Komponenten miteinander 

verwoben sind. 76 

How did the Hiramic legend come into the Masonic ritual, and what is its 

function there? In all Masonic Rites and in all countries, Hiram Abiff is the 

principal character in the second section of the Master Mason's Degree, and as 

thus is universal. The candidate for the Third Degree assumes the role of the 

ancient Grand Master Hiram Abiff and is taught a lesson of "the unshaken 

fidelity and noble death of our G.M.H.A., whom you have this evening 

represented; and I trust it will be a striking lesson to us all, should we ever be 

placed in a similar state of trial." 77 According to Bankl, Masonic historians 

discuss two possible means through which the Hiramic legend might have 

entered the Craft - either from the mystery plays of the Middle Ages, or from a 

dramatizing of the Hiramic legend as a rite of initiation and reincarnation of 

speculative Masons, combined with the creation of the Third Degree, that of 

Master Mason. The first possibility is backed up by the fact that the medieval 

guilds were accustomed to perform mystery, miracle, or morality plays. The 

operative stonemasons and cathedral builders were more trained in religious 

74 Ibid, p. 37. 

75 CME, p. 313. 

76 Bankl, p. 60. 

77 Simons, p. 122.


things than other craftsmen. They might have performed the legend of the 

erection of King Solomon's temple and the murder of Hiram Abiff in a mystery 

play. 

Das Mirakel- und Mysterienspiel des 12. bis 15. Jahrhunderts leitete 

sich von der kirchlichen Liturgie ab, wurde jedoch von Profanen 

aufgeführt. Man stellte Episoden aus der Heiligen Schrift in 

vereinfachter [...] dramatischer Form dar - etwa die Ermordung Abels 

[...] und ähnliches. Die Darsteller waren die Angehörigen der 

verschiedenen Zünfte, und jede Handwerkervereinigung hatte eine 

bestimmte biblische Episode aufzuführen. Die operativen Steinmetzen 

waren durch ihre Verbindung zu Kirchenbau und Geistlichkeit mit 

liturgischer Dramatisierungstechnik enger vertraut als andere Zünfte. 

[...] Dazu gab es ein biblisches Thema von einzigartiger Bedeutung für 

die Steinmetzen: die Geschichte über den Bau des Salomonischen 

Tempels. Als Themen für eine Ausschmückung der Dramaturgie kamen 

noch die zahlreichen Märchen, Legenden und magischen Mythen hinzu. 

Es ist durchaus vorstellbar, daß das wichtigste Drama der späteren 

Freimaurerei - die Ermordung HIRAMs - zumindest in Ansätzen 

erstmals von Steinmetzen in einem Mirakelspiel dargestellt wurde. 78 

The second theory refutes this by stating that at the times of the constitution 

of the first Grand Lodge in 1717, the ritual consisted only of the two first 

degrees, the Entered Apprentice and the Fellow Craft Degrees. Since there was 

no Master's Degree, there could be no Hiramic legend. The Master Mason's 

Degree was invented later and is first mentioned in a newspaper in 1723. 79 The 

first reported conferral of the Third Degree stems from 1725. In 1730, the 

complete Third Degree ritual was published by Samuel Prichard in his Masonry 

Dissected, suddenly containing the Hiramic legend, and it is not known who 

introduced this legend into the Masonic ritual between 1725 and 1730. 

What is the meaning of the Third Degree ceremony? According to CME 80 , to 

resolve the purpose of the Hiramic Legend is even more difficult than to 

establish its origin or the identity of Hiram. Coil enumerates a score of theories, 

adding the remark that the most widely accepted hypotheses are the least likely 

to be true: 

(1) the account of the actual and historical death of Hiram Abif, 

(2) the Legend of Osiris, 

(3) the allegory of the setting sun, 

(4) the allegory the expulsion of Adam from Paradise, 

78 

Bankl, p. 76/77. However, according to CME, p. 316, two distinguished Masonic researchers, 

Edward Condor and Lionel Vibert, declared to be unable to find any trace of the legend in 

medieval mystery, miracle, or morality plays. 

79 

Cf. Bankl, p. 77. 

80 

Cf. CME, p. 316.

42 


(5) the death of Abel, 

(6) the entry of Noah into the Ark, 

(7) the mourning of Joseph for Jacob, 

(8) an astronomical problem, 

(9) death and resurrection of Christ, 

(10) the persecution of the Templars or the execution of Jacques de Molai, 

(11) the violent death of Charles I, 

(12) a drama invented by Cromwell to aid him against the Stuarts, 

(13) a representation of Old Age, 

(14) the drama of regeneration, 

(15) a savage ceremony of initiation, 

(16) a reminder of the murder of Thomas à Becket, 

(17) an appropriate little drama to make a stirring ritualistic ceremony. 81 

This partial list does not include all suggestions. The political interpretations 

are refuted by Bankl as absurd. 82 The sense of the Hiramic legend as the quest 

for the "lost word," not mentioned in the list above, will be illustrated in Section 

8.1.1. on the ritual of the three Craft degrees. The American Christian 

"mainstream" Masons conceive the Hiramic legend primarily as a sublime lesson 

of immortality, and since this dissertation deals above all with Freemasonry in 

the United States, this interpretation will be accepted as a guideline through the 

following sections. For the Masonic candidate, Hiram Abiff thus symbolizes his 

way through life with all its trials and dangers, and a final reward in heaven: "We 

may find in the journey of Hiram the symbol of man's journey through life. In 

this journey, man encounters many obstacles [...]. 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." 83 

However, the performance of the Third Degree ritual is not merely an illustration 

of symbols and moral teachings, but an "art," of which has been proudly said that 

[i]n 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. 84 

81 

Cf. CME, p. 316. 

82 

Cf. Bankl, p. 68. 

83 

Quoted from "The Symbolism of the Third Degree" by Ball, cited in Little Masonic Library, IV, p. 

198. 

84 

Ibid.

International Freemasonry 


In the following sub chapters, we will provide background information on the 

particular development of Freemasonry in different countries. The data used for 

this evaluation mainly stems from a two-volume work titled Freemasonry 

Universal, copyrighted by Henderson and Pope in 2000, who intended to inform 

Masonic travelers about the history, the customs, and the contact addresses of all 

possible Masonic lodges and institutions around the globe. These volumes can be 

considered one of the most recent, the most accurate and elaborate writings on 

the subject. We have chosen two tables from Freemasonry Universal in order to 

illustrate the succession of establishment of European and Northern American 

Masonic lodges. However, as we will see in the course of this dissertation 

Masonic "history" always remains very vague and specked with legends, so that 

there are many question marks as to its verity, and the charts can only be 

tentative: 

the descent of European Masonic Grand Lodges 85 

85 Reproduced from Henderson and Pope, vol. II, p. 96.

44 


the descent of North American Masonic Grand Lodges 86 

Although we want to underline the "universality" of Freemasonry, we have to 

take refuge in a rather contradictory expression used by Henderson and Pope in 

order to combine and separate different Masonic streams: the word "mainstream 

Masonry." This expression is ambiguous since it depends on the Masonic point 

of view from which it is seen. In other words, for a French Freemason 

"mainstream Masonry" would mean something different than for an English 

Freemason. Henderson and Pope, both confessed "mainstream Masons," define 

the largest and best known group of Masonic associations, which is officially 

unnamed, as "mainstream Masonry." This group comprises the premier Grand 

Lodge of the world (the United Grand Lodge of England), together with the 

Grand Lodges of Ireland and Scotland, six Grand Lodges in Australia, ten in 

Canada, about fifty-one in the U.S.A., and many others throughout the world. 87 

The definition "mainstream" further includes certain characteristics which 

determine that this kind of Masonry is "lawful." And this lawfulness results in 

lodges being recognized or unrecognized by other "mainstream" lodges. 

Here, we already notice the problem which will accompany us as a leitmotif 

throughout this paper - if there is a "mainstream" Masonry, then there logically 

has to be an oppositional, a marginalized, and even an illegal kind of Masonry. 

"Mainstream" Masonry claims for itself the right to judge whether lodges based 

86 Reproduced from Henderson and Pope, vol. I, p. 212. 

87 Henderson and Pope, vol. II, p. 4.


on different conceptions are lawful or not. As Henderson and Pope put it, 

Masonic Grand Lodges can be divided into two categories. The first category 

includes Grand Lodges that require the belief in a Supreme Being, and do not 

permit discussions of politics or religion in lodge. The second category consists 

of Grand Lodges that vary of such requirements. As an example, the French 

Grand Orient would constitute a Grand Lodge of the second category, since it 

does not demand of its members the belief in a Supreme Being. Grand Lodges of 

the first category are called "regular," and those of the second category 

"irregular" (although they define themselves as regular, liberal, a-dogmatic, 

while they reproach the first category lodges to be conservative and dogmatic 88 ). 

Grand Lodges of both categories claim more or less to adhere to a kind of 

Masonic "law," i.e. to Anderson's Constitutions, which they interpret in a 

different way. With one of these constitutional requirements being that a Mason 

has to be a man, all auxiliary female or androgynous or children's orders are 

therefore of disputable "regularity." This will be evaluated in detail in the 

chapters dealing with the rituals of the corresponding orders. 

Yet another problem is that "mainstream" is not a chronologically fixed term 

but its definition changes with the time. Just like Prince Hall Masonry for 

colored people that gained recognition by several Grand Lodges at different 

times, there are some other Grand Lodges that are hopeful or likely to receive 

mainstream recognition in the future. The expression "recognition" is 

ambivalent. We can see this very well at the example of Prince Hall Masonry. 

During the long fight for "recognition" of the latter, this term has acquired 

different meanings: 

'Recognition' is a vague term, and over the years Masonic leaders have 

interpreted it flexibly. Depending upon the racial climate of the country 

they have given it different public meanings, emphases that would 

allow at least some hope of achievement [...]. In the years after the Civil 

War, recognition was simply a gentle way of asking for complete 

integration; as the American race system hardened, it increasingly 

came to mean inter-visitation between lodges in the manner of the 

colored and white churches, where ministers were able to speak at each 

other's meetings. With the full flowering of segregation, the official 

definition of recognition was narrowed to a simple declaration of 

"legitimacy" that the blacks could use in fighting the 'bogus' black 

Masonic organizations that sprang up all over the country and competed 

with the Prince Hall Fraternity for members. 89 

88 Cf. ibid, p. 5. 

89 Muraskin, p. 206. Bold print added.

46 


2.1 England, the Isle of Club Life 

England is the officially accepted land of birth of Freemasonry. The previous 

section has already provided information about the formation of the first Grand 

Lodge of London in 1717, which came about by the congregation of the four 

lodges prevailing there, and of the first laws and constitutions given to the 

Masonic fraternity. In this chapter we would like to discuss a peculiarity of 

English Freemasonry: it distinguishes itself from its fellow organizations in other 

countries with regard to its sociability. In the initial years of their institution, the 

Masons used to meet in taverns since as a group they did not possess enough 

means to rent or own a lodge room. Such meetings were called "table lodges": 

"The table lodge was so common in the early 18 th century that it may be 

presumed that most meetings were of that character. In simple language it merely 

meant that the lodge met for dinner and as they sat around the table, eating and 

drinking, the degree was conferred." 90 

The early brethren did not yet possess carpets with Masonic symbols on them 

but used to draw their "tracing boards" with chalk on the floor of the tavern. 

After the meeting, the youngest Entered Apprentice had to wash the secret 

drawings away with "mop and pail." 91 Until today, British Masonry has kept a 

certain convivial character trait not so common to the Masonry of other 

countries. Besides being a very charitable organization, it has maintained the 

clubable fashion that sometimes even includes the whole family: 

Ein gesellschaftlicher Wesenszug der britischen Freimaurerei ist die 

Tendenz zum Klubleben, d.h., man findet nicht selten in den 

Logenhäusern - vor allem an den Wochenenden - ein reges geselliges 

Leben unter Einschluß von Familienmitgliedern und Freunden. Die 

Logen bieten in eigener Regie Getränke und Speisen an. Die Brüder 

leisten im Wechsel die verschiedenen Dienste. Die Loge wird zum Klub 

- oder nach deutschen Sprachgebrauch zum Stammlokal, allerdings mit 

dem Unterschied, daß keine Öffentlichkeit besteht. 92 

There probably is no nation on the face of the globe that is as "clubable" as 

the English. As an introduction to our chapter, we would like to trace back the 

invention of the English word "club." An old-time definition was given by John 

Aubrey (1726 - 1700): "We use now the word Clubbe for a sodality at a taverne 

or drinking-house." 93 We can find another early use of this expression in a 

review published by Daniel Defoe from 1704 - 1717, bearing the title Review, 

90 CME, p. 388. 

91 Cf. CME, p. 123. 


93 Cf. "Studies in the Ars Quatuor Coronatorum, II. Some Old-Time Clubs and Societies," ed. by Bro. 

Walter Dorsey; cited in The Master Mason, Dec. 1925, p. 989.


consisting of a Scandal Club, on Questions of Theology, Morals, Politics, Trade, 

Language, Poetry, &c.. 94 

Already in the 18 th century, there existed growing numbers of clubs in 

London and other English cities which united a set of men who had formed into 

a fraternity for some resemblance or particularity they agreed upon. We want to 

give two examples of a common feature for which men united: the first is rather 

unusual: height. This was the case in the Little Club. It was intended for men less 

than five feet tall. The door of their meeting room was only high enough to admit 

a person of five feet, and the furniture was in proportion. A candidate was 

disqualified for membership when he "brushed his foretop" on entering. 95 The 

second example is drinking and smoking - that is generally supposed to belong to 

any club or meeting, in whatever abundance. This feature is well illustrated by 

the Everlasting Club, which professed to go on forever. It was kept open all night 

and day, and allegedly the fire for lighting the members' pipes was never allowed 

to go out. This club did not last forever but for fifty years, during which the 

members consumed 50 tons of tobacco, 30,000 butts of ale, 1,000 pipes of port, 

and 200 barrels of brandy, next to other liquors. 96 

To name a few other clubs of that time, there were the Grand Volgi 

(otherwise known as the Gormogons), the Most Noble Order of Bucks, the 

Honorable Order of Select Albions, the Odd Fellows, the Honorable Lumber 

Troop, the Ancient Corporation of Stroud Green, the Ancient Family of Leeches, 

the Worthy Court of Do-Right, the Free and Easy Counsellors under the 

Cauliflower, the Hiccubites, Gregorians, Salamanders, Codgers, Old Souls, 

Cousins, the Samsonic Society, the Illustrious Society of Eccentrics, the 

Tobaccological Society, the Anti Gallic Masons, the Maccaroni, Choice Spirits, 

Never Frett, Kill Care, the Humbug Club, the Sublime Society of Beefsteaks 

(1735-1869), the Daffy Club of the prize-fighting fraternity, and many more. 

What was the reason for the increasing popularity of this form of society in 

England? On the one hand, it was due to the inner peace and welfare of the 

island. The birth year of Freemasonry, 1717, was a period of reviving spirits and 

confidence of the English citizens in their government. The rebellions brought 

about by the claims of the Stuart Pretender seemed to have been successfully 

subdued, and the Hanoverian king was firmly established on the throne. In 1707, 

Scotland had become a part of the United Kingdom. On the other hand, foreign 

politics were busily engaged in creating colonies overseas. Thus, within a 

satisfied population, toleration could grow, and the art of organized meetings for 

purposes of discussion and entertainment developed. As Cook describes the 

temporal conditions, 

[p]rosperity was in the air, and men were freeing their minds of 

medieval thought and superstition. The Royal Society, now at least 

94 Cf. "Studies in the Ars Quatuor Coronatorum, II. Some Old-Time Clubs and Societies," ed. by Bro. 

Walter Dorsey; cited in The Master Mason, Dec. 1925, p. 989. 

95 Ibid, p. 998. 

96 Cf. ibid, p. 989.

48 


fifty-seven years of age, was spreading light and truth, especially of the 

burgeoning knowledge of science and natural philosophy. The 

fratricidal conflicts of religious sects were abating; dissenters were 

tolerated, and churchmen were popularizing a latitudinarianism which 

encouraged such toleration. Coffee houses were flourishing, and men 

everywhere were developing the art of meeting regularly for social and 

intellectual stimulation. A renaissance of classicism in the arts was 

taking place. The Age of Reason was beginning to flower. 97 

Freemasonry obviously entered the scene at the right time, and one could say 

that "[t]he founders of the first Grand Lodge were true children of their time. 

They speculated (i.e., philosophized); they experimented; they tried new ideas." 98 

Together with Freemasonry, imitative societies were created. Some of the newly 

founded clubs burlesqued Freemasonry, for example the Gormogons who 

ventured on mock processions. Others were fun societies and without any serious 

pretensions such as formulated by the Craft. For example, there existed the No 

Nose Club founded by an admirer of flat faces. At their dinners, the members 

had as their favorite a young pig whose snout had been cut off by the cook. 

There also was the Ugly Club, or Ugly-faced Club, composed of bachelors, 

all men of honor with a facetious disposition. When a member got married, he 

had to pay a certain sum for the use of his society. Such clubs met once or twice 

a week, usually in a tavern, and it can be supposed that Masonic gatherings in 

their early days were similar to other club meetings of the period. In 1709, The 

Secret History of Clubs was published that listed 31 clubs then existing in 

London. The contemporary press also offered descriptions of club activities, for 

example the Gentleman's Magazine for January, 1732, in which an account is 

given on a society calling themselves the Free Sawyers. These allegedly claimed 

priority to the Freemasons, dating themselves back to the Tower of Babel and 

pretending to have cut the stones for the builders, the Freemasons. At their 

meeting, a silver saw laid on their table, and their motto was "Let it work." 99 

To return to the history of the Craft, it has to be mentioned that English 

Masonry very early experienced dissention. Thus, several years after the 

formation of the first Grand Lodge, whose adherents were called the "Moderns" 

by their opponents, the "Ancients" came up who pretended to be the real 

institution adhering to the original principles of the Craft, hence their name 

which does not seem chronological at first glance, since the "Moderns" were 

followed by the "Ancients." The latter accused the former to have introduced 

unacceptable changes in ritual and customs. In spite of this, both organizations 

persisted with substantial following. 

97 

Cook (ed.), Colonial Freemasonry, p. 3-4. 

98 

Ibid, p. 4. 

99 

Cf. "Studies in the Ars Quatuor Coronatorum, II. Some Old-Time Clubs and Societies" ed. by Bro. 

Walter Dorsey; cited in The Master Mason, Dec. 1925, p. 990. Refer to these pages for more 

information on English clubs (with illustrations).


British Freemasonry as a part of "mainstream" Masonry puts much stress on 

religion. Kischke, a German Masonic author, goes so far as to claim that the 

British have made Freemasonry a kind of substitute religion. 100 For the British 

Masons, the regularity of a Grand Lodge depends on the belief in a Supreme 

Being. It does not acknowledge Grand Lodges of the "humanitarian" Masonic 

stream, who make it optional to their adherents whether they want to believe in a 

Supreme Being or not. The Bible is their VSL, i.e. the volume of the sacred law. 

What further distinguishes British Freemasonry from Masonic bodies in other 

countries is the fact that nobility is considered highly important among its 

members. This singularity persists although the institution claims to lay no stress 

on the pecuniary situation, race, and creed of its adherents: 

First of all it must be realized that the United Grand Lodge of England 

is an 'aristocratic' rather than a 'democratic' Masonic institution. 

Examine its Constitution and one will learn that certain regulations 

contained therein indicate clearly that it operates as a 'caste system' to a 

great extent; the nobility plays a very high part in the English Masonic 

system. 101 

The composition of British lodges may sometimes seem a little clannish, 

since lodges may be made up by certain groups of interests, and although this 

should not be the case, researches have spoken of "class lodges" confining to 

their ranks men of similar fields of preferences or professions: 

There are several other categories into which various English lodges 

could be placed. In England, these lodges are sometimes referred to as 

'class lodges'. Of course, it must be immediately stated that there are 

[...] large numbers of lodges not generally associated with any particular 

group, or type of person. Equally, it must be added that English lodges 

cannot constitutionally restrict the admission of members on the basis of 

class, religion, race or any other similar reason. Nonetheless, many 

lodges have evolved with members sharing a community of interest and 

this, upon reflection, is quite understandable. 102 

As to the peculiarities of the English ritual, we would like to quote 

Henderson and Pope, who in their Masonry Universal list the different prevailing 

ritual forms and comment on the lack of unity thus: 

English ritual, as it exists today, largely stems from the Lodge of 

Promulgation that was erected after the Union of 1813 to accomodate 

the practices of the Antients and the Moderns. However, the United 

Grand Lodge has never attempted to lay down any standard ritual for 

100 Cf. Kischke, p. 162. 

101 Walkes, A Prince Hall Masonic Quiz Book, p. 100. 


50 


use in lodges. Indeed, the diversity of English ritual practices would 

make any attempt to do so very unpopular, and local attempts in the past 

at standardisation have largely failed. Today, English Masonry 

possesses in excess of fifty different rituals in use in its lodges, bearing 

such names as Emulation, Stability, Logic, West End, Bristol, and so 

forth. The Emulation ritual is used by the majority of English lodges. 

Others are confined to smaller pockets of lodges in geographical 

locations, having no general currency. [...] It should also be noted that 

many lodges have their own variations to any standard ritual, and that 

these are invariably guarded with care. 103 

2.2 Ireland and Scotland 

Ireland 

Contrary to the political situation, with the British crown having the say over 

Northern Ireland, Irish Masonry managed to control administratively the whole 

of the country: the Irish Grand Lodge, the second oldest jurisdiction of the world, 

is the sole Masonic authority both for Northern Ireland and the Republic of 

Ireland. 104 

Freemasons must have been active in Ireland many years before the first 

preserved record of a lodge meeting some time after 1717. The Masonic 

fraternity seems to have been known to the Irish as early as 1688. There are 

several indices to prove the existence of operative masonry considerably earlier. 

For example, under Baal's-Bridge near Limerick, an old corroded brass square 

was found that bears the metaphorical Masonic inscription: "I will strive to live 

with love and care upon the Level, by the Square, 1507." 105 Further, in Dublin 

exists a "Freemason's Stone," possibly dating from 1602. In 1688, John Jones 

delivered a speech at Dublin University, making the pretense to form a lodge of 

Freemasons in the University, composed of gentlemen, parsons, porters, etc. This 

shows that lodges of mixed members, none of them being a stonemason, already 

existed at that time. 

To the pre-Grand Lodge era also belongs the story of the famous Lady 

Freemason: Elizabeth St. Leger (born in 1693), who married Richard Aldworth 

in 1713, was, before her marriage, detected by her Masonic father spying his 

lodge. She allegedly was initiated so as to bind her to the oath of secrecy. 106 

The Grand Lodge of Ireland in the real sense, as a representative body with 

subordinate lodges, was formed in 1730 by Lord Kingston, Grand Master of 

103 

Henderson and Pope, vol. II, p. 106/107. 

104 

Ibid, p. 121. 

105 

CME, p. 332. 

106 

Cf. ibid.


England in 1729, who was elected Grand Master of Ireland. It was also in 1730 

that John Pennell published the first Irish Book of Constitutions, which was 

based on Anderson's Constitutions of 1723. There were several new editions of 

this book in the following years. Interestingly, in Ireland there are no preserved 

operative masonic documents comparable to the English Gothic Constitutions. 

In 1808, an important schism occurred when an independent Grand Lodge 

was set up in Ulster, the Protestant part of Ireland. However, the Ulster body 

expired in 1814. From 1772 until the Union of 1813, the Grand Lodges of 

Ireland and Scotland adhered to the "Ancient" Grand Lodge of England. These 

three bodies recognized each other and practiced the same kind of "Ancient" 

Masonry, regarding the "Moderns" as innovators. "Modern" Masonry never 

invaded Ireland and Scotland. This explains why the dissention between 

"Moderns" and "Ancients," which plagued the brethren in England and parts of 

the United States, was never met with in Ireland and Scotland. 

Now, we would like to comment shortly on a technical Masonic term, "Irish 

Chapters and Colleges," which - in analogy to the "Scottish Degrees" mentioned 

in the section on Scotland - is a "false friend": they were not located in Ireland or 

composed of Irishmen, but were French bodies founded in Paris and other parts 

of France, possibly about 1740. They conferred degrees of the French Hauts 

Grades, called Irish Master, Perfect Irish Master, and Sublime Irish Master. 107 

These degrees were said to belong to the House of Stuart variety, concocted by 

the Jacobites to aid the Stuart King to regain the English throne. However, many 

legends have evolved around "Jacobite Freemasonry," also referred to as "Red 

Masonry," that it cannot be asserted whether these theories are true or pure 

inventions. According to Coil's Masonic Encyclopedia, it can be assumed that 

the adjective "Irish" was added by the fabricators of the French Hauts Grades in 

order to make these degrees more attractive by giving them a fabulous origin in 

some foreign country, in this case Ireland. 108 It is further possible that this setting 

had not enough appeal, so that the degrees were re-named Écossais or Scots 

Master, Perfect Écossais Master, and Sublime Écossais Master. 109 

As to the distinction of Irish Masonry from international Masonic bodies the 

peculiarity has to be mentioned that not all Irish lodges are named. A minority of 

them, many located in Northern Ireland, are only known by number. There are 

only two "mainstream" Masonic jurisdictions that have lodges without names, 

respectively Ireland and Pennsylvania. However, there exist a few jurisdictions 

which ascribe names to their lodges without numbering them. 110 

A further point of interest is the difference between the Masonic order and 

the Order of Orange, which many people mix up. These organizations have 

nothing to do with each other. It is true that the procedures and outer forms are a 

little similar, since the Orange Order has copied some features from 

Freemasonry. However, their purposes are totally different - Masonry having 

107 Cf. CME, p. 334. 

108 Ibid. 

109 Ibid. 

110 Cf. Henderson and Pope, vol. II, p. 131.

52 


ethical, the Orange Order political aims: "Masons existed for the sake of 

Masonry; the Orange Order was specifically directed towards the suppression of 

Catholics and the maintenance of Protestant ascendancy as established by the 

victory of the Williamite forces at the Battle of the Boyne." 111 

Through colonialism and the spread of the armed services abroad, Masonic as 

well as Orange lodges were established wherever the British Empire extended. 

Thus, they were introduced to Australia, India, and America. The good 

reputation of Freemasonry helped the Orange Order to a similar acceptance by 

the populace: "Whenever Orange activities came in for criticism in the 

nineteenth century - as they often did - a stock excuse was that the Order was as 

respectable as the Freemasons. Nobody ever questioned the respectability of the 

latter." 112 A big difference lies in the composition of the lodges - Masonic lodges 

mostly attracted aristocrats, while lodges of the Orange Order were for the lower 

classes. However, there must have been and possibly still are men of double 

membership, due to the religious conflict in the country: 

In 1795 there were serious disturbances in Armagh, and it was in the 

evening of the day of the Battle of the Diamond, a contest between 

Defenders and Protestants, that the Orange Society (later to be known as 

the Orange Order) came into being. At first the upper class held aloof. 

This was one sharp difference from Masonry, which was markedly 

aristocratic in its origins. But the Orange Order took the word 'lodge' 

from Masonry, its members were bound by an oath of secrecy as in 

Masonry, masonic [sic] titles and practices were also adopted, and as 

Catholics were specifically excluded from its ranks, a great many 

Masons must have been Orangemen as well. 113 

The distance of the Irish Masons from the members of the Orange Order does 

not mean that Irish Masonry never engaged in politics. Although the Masonic 

doctrine forbids its members to meddle with political affairs, there were brethren 

of anti-British ideas. Further, Irish Masonry got into trouble with the Catholic 

church that prohibited its adherents to become Freemasons. Several Irish lodges 

became fighters for the independence from England, and armed lodges of Irish 

guerillas were formed - a problem that has been overcome, if we can believe the 

German Masonic author Kischke: "Einige irische Logen schlossen sich dem 

Unabhängigkeitskampf gegen England an, was dazu führte, daß sich bewaffnete 

Logen irischer Unabhängigkeitskämpfer bildeten. Die irische Freimaurerei hat 

jedoch alle diese Schwierigkeiten überwunden." 114 

The ritualistic practice in Ireland is somewhat different from the proceedings 

in other countries. Thus, unlike the English and Scottish Grand Lodges, the 

Grand Lodge of Ireland possesses a uniform ritual. Nominally, the Irish ritual is 

111 Williams (ed.), p. 52. 

112 Ibid, p. 53. 

113 Ibid, p. 52. 

114 Kischke, p. 30.


identical for all lodges. There are only five or six lodges in the Masonic province 

of Munster that are "permitted" to use a ritual quite different to the standard Irish 

version, there being historical reasons for this. The Grand Lodge regards this 

working as incorrect, but it is allowed in view of the antiquity of certain 

lodges. 115 Foreign visitors will be surprised by peculiar Irish features of the 

ritual: "Irish rules prohibit more than one candidate at a time to be taken through 

the first degree, and the third degree (but not the second). Part of the Irish first 

degree is very dramatic, particularly at the point immediately following the 

obligation." 116 

What is the outlook for Masonic activity in Irland? In the 1990s, the 

membership and number of lodges were still growing. The good relationship 

between English, Scottish, and Irish lodges that meet in harmony is lauded. 117 

Williams comments on the influence of the religious conflict on Masonry in 

Ireland as follows: 

Scotland 

What is the position of Masonry in Ireland today? With the declining 

Protestant population, the tendency must be towards contraction; but the 

attractions of fraternising in this situation, for the time being at least, 

could increase the numbers who seek in Freemasonry a relief from a 

feeling of growing isolation, insofar as some Protestants may have this 

feeling. This may be offset by a gradual growth of an emotional as well 

as a legalistic acceptance of new nationhood. Masonry does not 

recognise partition; but the number of Masons in Northern Ireland 

should not be subject to the same decline as in the Republic, where the 

Protestant population is only five per cent of the whole. The growth of 

ecumenism must help to assuage suspicions of Masonry. Will it affect 

the appeal of Masonry? We must wait and see. [...] [T]he present 

position is as follows: 60,000 in the Irish Constitution, of which number 

7,000 are in overseas lodges. No differentiation is made between 

Masons north or south of the Border. 118 

Prior to this chapter, we have to anticipate that "Scottish Masonry" as a 

Masonic technical term is a "false friend." "Scottish Masonry" did not originate 

in Scotland but in France and received this name for certain reasons. Here, we 

are going to deal with Freemasonry as prevalent in Scotland. At first, we will 

look at masonry as a trade. In Scotland, Gothic architecture lagged for about a 

century behind its advent in England. Until the middle of the 13 th century, 

115 

Henderson and Pope, vol. II, p. 128. 

116 

Ibid. 

117 

Cf. CME, p. 333. 

118 

Williams, p. 56/57.

54 


Norman architecture was in vogue in Scotland. The medieval Scottish 

architecture shows a tendency to be archaic, and the structures are smaller than 

the pretentious English and French cathedrals. 119 The sources of operative 

masonry in Scotland were presumably English, however, the wars fought 

between these countries during the 13 th and 16 th centuries caused Scottish trade 

masons to look to the Continent for inspiration, and several Scottish buildings of 

those times show French influence. The political conflict with England placed 

Scotland in a certain isolation that was initiative in the upcoming of trade 

organizations: 

The wars themselves tended to lead Scotland as a nation into becoming 

somewhat insular in many fields of endeavour. In terms of masonry, this 

insularity and the uncertainty of the times would appear to have been 

the main impetus behind the emergence of lodges and trade 

organisations. 120 

Operative lodges undoubtedly existed in Scotland during the Gothic era, but 

the first preserved minutes of lodge meetings were only found at the close of the 

16 th century. The earliest Scottish lodge minute book stems from the lodge at 

Aitchison's-Haven from the year 1598. Similar to the English operative masons 

who had their Gothic Constitutions, the Scottish trade masons also had their laws 

and regulations, the Schaw Statutes. These are two sets of regulations issued by 

William Schaw, Master of Work to King James VI of Scotland, who was 

General Warden of the Masons of Scotland. 121 The First Schaw Statutes from 

1598 required the masons to be obedient to the ordinances of the craft and their 

officers. The Second Schaw Statutes from 1599 were enacted in response to a 

petition of Kilwinning Lodge for royal recognition, which was partly granted and 

partly denied. This second set of regulations declared the lodge at Kilwinning as 

the "head and second lodge in Scotland," whereas Edinburgh was rated as the 

"first and principal lodge in Scotland." 

All in all, the Scottish regulations resemble the Gothic Constitutions of 

England, but they are more specific and set fines for violations. Before this time, 

the masons in Scotland had been regulated under the authority of the 

incorporations of the building trades in the burghs, including other trades such as 

carpenters, tilers, etc. William Schaw is considered the man who introduced the 

speculative aspect into masonry, for "[t]hese regulations, though clearly referring 

to operative masons, place a heavy emphasis on matters of morality." 122 The 

Wardens were responsible to the officers of the church for their members' 

behavior and were authorized to expel disobedient members. Every year, the 

119 Cf. CME, p. 593. 

120 Henderson and Pope, vol. II, p. 133. 

121 Cf. CME, p. 593. 

122 Ibid, p. 594.


lodges were said to submit their members to tests of "the art of memory and 

science thereof." 123 

Now we will proceed to the development of Freemasonry as a symbolic and 

ethical institution. The transition from operative masonry to speculative 

Freemasonry is always hard to determine. As we have stated before, the shift 

begins with the initiation of men of other professions than the masonic trade, for 

example physicians, advocates, or nobles. According to Coil's Masonic 

Encyclopedia, the first non-operative Freemason who appeared in a Scottish 

lodge was John Boswell, Laird of Aucheinleck, as proven in an entry of the early 

records of the Lodge of Edinburgh from June 8 th , 1600. The first initiation of a 

non-operative Mason was recorded on July 3 rd , 1734, in the Lodge of Edinburgh, 

when the Rt. Hon. Lord Alexander was raised Fellow Craft, and Anthony 

Alexander, Master of Work to the King, and Sir Alexander Strachan were 

admitted. 124 The by-laws of the Lodge of Aberdeen from 1670 show that only 12 

of its 49 subscribers were operative masons; the others were noblemen, 

gentlemen, merchants, wrights, ministers, skalaiters (slaters), glassiers, piriuige 

(peruke or wig) makers, chyrurgeons (surgeons), advocates, professors of 

mathematics, etc. 

The Grand Lodge of Scotland was founded in 1736. In succession, there were 

arguments between Kilwinning Lodge (rated as the second) and Edinburgh 

Lodge (declared the first) about who could claim the oldest age. Kilwinning 

Lodge withdrew from the Grand Lodge in 1743, remaining independent until 

1807 when it achieved its aim to be recognized as prior to Edinburgh and 

received the number 0 while Edinburgh retained its 1. Thus, the argument was 

settled. 

As to the ritualistic practice, like in England there is no standard ritual in use 

in Scotland. However, all Scottish rituals tend to be quite similar in content, even 

if their forms vary slightly more than is the case in England. For example, in 

some rituals a darkened temple may be used for initiation, or the third degree 

ceremony may be acted out extremely dramatically. Also, English visiting 

brethren will be astonished that music is often more frugally used than in their 

own constitution. 125 A striking difference between English and Scottish lodges is 

the Masonic instruction. Scottish Masonry focuses mainly on degree work and 

neglects lectures on Masonic topics that play a more important role in English 

Masonry: 

Lectures on Masonic subjects, while not uncommon in English lodges, 

are not nearly as prevalent in Scottish ones. Degree conferment work, 

therefore, predominates. Indeed, if for a particular meeting a lodge does 

not have a candidate listed, it is far more likely to work a degree using a 

substitute candidate. 126 

123 CME, p. 594. 

124 Ibid. 



56 


Another unique feature of Masonry in Scotland is that the degree of Mark 

Master Mason is worked in Craft lodges, which in all other mainstream 

jurisdictions contain only the three Craft degrees. Scottish Masons understand 

the Mark degree as an adjunct to the Fellow Craft degree. This is rather 

contradictory, since one has to be a Master Mason to receive this degree. 127 As a 

last divergence from other Masonic institutions we would like to mention a 

peculiar form of participation granted to brethren visiting Scottish Masonic 

lodges. They are allowed to comment on the scenes they have witnessed in lodge 

and may even criticize the proceedings of their hosts: 

The closing of Scottish lodges or, more particularly, the procedures 

adopted immediately prior to the closure, will be of interest to visitors. 

In many lodges, just prior to the closing, members often take the 

opportunity to comment on the quality of the work undertaken during 

the course of the meeting. Some of these comments can be quite critical, 

but nevertheless polite. Visitors are welcome to speak at this point. 

They can convey fraternal greetings if they wish, or even comment on 

the proceedings themselves. 128 

2.3 Masonry and Politics in France and Italy 

France 

Le franc-maçon est d'abord un citoyen [...]. Le franc-maçon citoyen 

français participe à la vie politique de son pays et, conscient de son rôle, 

évalue la démocratie non seulement dans son présent mais dans son 

devenir. 129 

France is possibly the country with the most complex and diverse Masonic 

history. At the close of the 20 th century, the exact number of Masonic bodies in 

France could hardly be ascertained. There are about twelve, four of which have 

principles similar to "mainstream Masonry." These four are the Grand Loge 

Nationale Française (GLNF), the Grande Loge Traditionnelle et Symbolique 

Opéra (GLTSO), the Loge Nationale Française (LNF), and the Grande Loge de 

France (GLdF). 

Foreign Grand Lodges widely recognize the GLNF, but the two offshoots of 

the latter, the GLTSO and the LNF, remain unrecognized. The GLdF is the 

oldest lodge of France and allegedly descents directly from the premier Grand 

127 Ibid, p. 141. 

128 Ibid, p. 138. 

129 Mitterrand, p. 110.


Lodge of England. It enjoyed recognition from its parent at the end of the 18 th 

century, from many "mainstream" American Grand Lodges at the beginning of 

the 20 th century, and is beginning to be accepted after about 40 years of nonrecognition 

by "mainstream" Masonry in general. The remaining lodges are 

founded on principles conflicting substantially with the mainstream. The oldest, 

largest and best known of them is the Grand Orient de France (GOdF). The 

Grand Orient de France originated in 1773. It initiates both men and women, and 

in contrast to "mainstream" Masonry, it does not require the belief in a Supreme 

Being. With these positions, the Grand Orient de France created itself many 

enemies. Two Masonic streams exist since its formation - an English one, 

strongly Christianized, and a French one, a-dogmatic and tolerant: 

[U]n [...] clivage idéologique dans la maçonnerie apparaît ici, dû 

essentiellement à la méthode de travail en Loge. D'un côté, une 

maçonnerie de type 'anglo-saxon', monolithique, proclamant son 

attachement (surtout formel) aux anciennes obligations (old charges), 

édictant des principes rigoureux de régularité, ne pratiquant en loge que 

des travaux rituels (avec une méfiance marquée de l'ésotérisme) et 

réduisant en fait les objectifs visibles [...] de la Maçonnerie à la 

fraternité et à la bienfaisance. 

De l'autre, une Maçonnerie de type 'latin', moins soucieuse 

d'orthodoxie, conséquemment protéiforme dans ses aspects qui vont de 

la mystique au rationalisme, mais qui réalise cependant son unité 

spirituelle par des travaux en loge consacrés à la recherche de la vérité, 

dans un esprit de tolérance, de fraternité et de justice sociale. 130 

According to Mitterrand, a former grand maître of the Grand Orient de 

France, who cites an old French saying, somebody who pretends not to engage in 

politics is engaged in bad politics and reactionism: "Le bon sens populaire 

français souligne, en une vieille formule, que celui qui prétend ne pas 'faire de la 

politique' en fait, en réalité, une mauvaise, et plus précisément s'aligne sur une 

politique réactionnaire. C'est bien le cas de la Grand Loge d'Angleterre." 131 As 

Mitterrand puts it, those who believe there exists a universal Masonry are wrong. 

The schism of 1815 separates two Masonic streams, caused by the reactionism of 

the Grand Lodge of England. 

130 Corneloup, p. 14. 

131 Mitterrand, p. 51. 

Les jeunes francs-maçons ont, avec les profanes, une idée commune sur 

l'institution maçonnique: ils pensent qu'elle est universelle. Ils ont 

d'ailleurs une excuse. En effet, ils ont bien des fois entendu dire et 

répéter que les Francs-Maçons constituaient autour du globe une chaîne 

d'union universelle. Il y a, dans cette affirmation, du vrai et du faux. 

Il est généralement exact que les Francs-Maçons, considérés 

individuellement, se reconnaissent entre eux sous toutes les latitudes

58 


[...]. [...] Les obédiences, Grandes Loges ou Grands Orients, sont très 

disparates et parfois opposées les unes aux autres. Elles ont toutes, en 

principe, la même origine, mais un grand schisme les a séparées en 1815 

et, sœurs ennemies, elles ne forment plus entre elles la chaîne 

d'union, dont leurs adeptes continuent parfois de rêver. 132 

Consideration of the conditions in France at the time of birth of Freemasonry 

will give a better understanding of these radical and disuniting developments. 

They were substantially different from the social and political background in 

other European countries or in the United States. The Catholic church, la 

religion d'État, openly opposed Freemasonry, and also tried to influence the 

government to take measures against this secretive society. French Masonry, 

which always had to defend itself, has retained much of its fighting spirit until 

today. The battle of the French people against absolutism with the French 

Revolution at its climax also had a strong impact on the brotherhood. Since this 

time, French Masonry has assimilated a concept of humanity and developed a 

political character trait. The political and economic situation in France was not 

the only difference - apparently, the background of an operative trade of 

stonemasons was not given in France. As Corneloup states, contrary to England 

or Germany, France did not provide the basis of an operative masonry out of 

which speculative Freemasonry emanated in other countries: 

Qu'est, d'ailleurs, une tradition sans hommes pour la pratiquer et la 

transmettre? Et on ne voit pas ces hommes, en France, en 1730. Aussi, 

cette absence de fondement opératif a conduit les Francs-Maçons 

anglais qui ont contribué à la création de la Grande Loge de France en 

1736 à lui donner une Constitution qui est la traduction de celle 

d'Anderson, mais amputée justement des prescriptions relatives au 

'Métier' (Craft), parce que ces prescriptions n'avaient plus de sens dans 

notre pays. 

Cela constitue aussi la preuve implicite que le fondement opératif 

n'est pas absolument indispensable à la Maçonnerie spéculative. 133 

This view is refuted in Coil's Masonic Encyclopedia insofar as it records the 

fact that the French masons of the Middle Ages were as gifted as those of other 

European countries and even more daring in their Gothic style of architecture. 

They enjoyed a favored standing in comparison to other guilds: "The French 

cathedral builders, like those in other nations, occupied a position above that of 

common masons, layers, or wallers, and it was not unusual for them to receive 

royal authority to enact regulations for the government of the Craft." 134 They 

132 Mitterrand, p. 43. Bold print added. 

133 Corneloup, p. 16/17. 

134 CME, p. 257.


were even exempt from paying taxes, according to the Boileau Ordinances of 

1260, and allegedly, Charles Martel had patronized them. 135 

The French operative masons also made up their own laws. For example, 

pursuant to royal decree, in 1585 the Master Mason Architects of Montpellier 

enacted a code that required, among other things, contributions for destitute 

masters, fellows, and the widows and orphans of masters. 136 This shows the 

benevolent character of the old French stonemasons' guilds, and is moreover 

reminiscent of the Gothic Constitutions, in which the operative stonemasons of 

England had laid down their rules. 

To claim that France had no operative masonic background is, therefore, not 

an accurate statement. A peculiar development in France was the 

"compagnonnage," which means that the young craftsmen of the guilds traveled 

France and abroad as "journeymen" (derived from "journée" meaning "day;" 

hence, as workmen being paid by the day), in order to work under different 

masters and acquire a broader knowledge. Thus, different prominent crafts arose 

that included members of three or more trades, each claiming to stem from a 

traditional founder who provided them with a "Devoir," comparable to the 

English Gothic Constitutions. For example, there were the "Sons of Solomon" 

(which included the stonemasons), the "Sons of Master Jacques," and the "Sons 

of Master Soubise." These groups, like several others, were old enemies and had 

the custom of fighting each other, the most sanguinary contest occurring in 

1730. 137 The guilds were extremely secret and provided their own myths. They 

already used a legend evolving around King Solomon's temple, which should 

later become the principle of speculative Masonry: 

The fraternities in the Compagnonnage possessed several legends, the 

principal one being that of Master Jacques and possibly one about 

Hiram, the former being a French mason, who, according to the legend, 

went to Jerusalem to work on Solomon's Temple, undergoing severe 

travails in escaping from his enemies. Some of the legends even appear 

to have some reference to the Knights Templar and Jacques de Molai. 138 

Although, as has been proven, operative organizations including masons 

existed in France, Freemasonry as a speculative art was imported from across the 

English Channel. The exact date of the introduction of Freemasonry into France, 

as well as the name of the first lodge, cannot be verified since the French 

distorted the English names, and most records were destroyed during the 

Revolution. According to Henderson and Pope, around 1726, English and 

Scottish exiled Jacobites founded "la Loge Saint Thomas" in Paris. It received an 

135 As cited in CME, p. 258, the Boileau Ordinaces provided: "The Masons and the Plasterers owe the 

watch duty and the tax and the other dues which the other citizens of Paris owe the King. The 

Mortarers are free of watch duty, and all Stonemasons since the date of Charles Martel, as the 

wardens have heard tell from father to son." 

136 Cf. ibid. 

137 Cf. CME, p. 258. 

138 Ibid.

60 


English warrant in 1732. The Duke of Wharton became the first Grand Master in 

1728, while the first French Grand Master was the duc d'Antin, elected in 1738. 

This is also the date of the independence of France from English Masonry, 

acknowledged in Anderson's revised Constitutions. 139 

Foreign Masons of the early 20 th century judge the French Masonic life style 

of the 18 th century very harshly when they comment that "[a]uf fremden Boden 

verpflanzt, verwandelte sich die Institution der Freimaurerei vollständig; sie 

wurde der Sitte und dem Charakter des Französischen Volkes angepaßt [...]." 140 

Critics like the German Boos (in 1906) see a decline in Masonic morals and 

interpret the elitist society as a haven for impostors, claiming that the institution 

became "[...] auf Französischem Boden eine Pflanzstätte der Eitelkeit, zu 

unreinen Absichten gemißbraucht und der Tummelplatz für alle möglichen 

Schwindler und Abenteurer." 141 Boos argues that Masonry transmuted to a kind 

of fashion for bored French intellectuals and lounge lizards who had enough of 

their vices and wanted to try virtue and charity for a change: 

Die modernen Geschichtsschreiber können in der Regel nicht schwarz 

genug die sittliche Verderbnis der Französischen Gesellschaft vor der 

Revolution malen [...]. Die große Masse der Gebildeten, denn nur diese 

kommen in Betracht, lebten in leichtsinniger Fröhlichkeit dahin [...]. Die 

ethische Tendenz des Freimaurerbundes konnte diese Salonmenschen, 

und das waren fast ohne Ausnahme die damaligen Franzosen, nicht 

locken [...]. Es war in erster Linie die Neugierde, die die Franzosen in 

die Logen führte. Der über die Freimaurerei geworfene Schleier des 

Geheimnisses lockte unwiderstehlich; man witterte in ihr die Kunst der 

Magie und der Kabbala [...]. Nicht minder wirkte die Langeweile, unter 

der die Franzosen litten, verführerisch. Nachdem man alle Laster 

gekostet hatte, wollte man es zur Abwechslung mit der Tugend 

versuchen. Eine rührselige Menschenliebe kam damals in Mode. Die 

Loge aber pflegte insbesondere die Wohltätigkeit. 142 

An important step to make the lodge socially acceptable was the fact that the 

French citizens of the 18 th century began to become interested in England since 

Montesquieu had informed his contemporaries about the English society and 

constitution, and since Voltaire had lauded the diligence of the English people in 

contrast to the degeneration of the French nobility. Especially the French women 

began to imitate the English fashion. 143 The nobility went into the French lodges, 

and since all Masons have to be equal, the gap between bourgeoisie and nobility 

was abolished in French lodges by allowing the noblemen to keep their title and 

providing the bourgeois members with a title or nom de guerre (chévalier). This 

139 

Cf. Henderson and Pope, vol. II, p. 183. 

140 

Boos, p. 170. 

141 

Ibid. 

142 

Ibid, p. 172. 

143 

Cf. ibid.


development is vice versa to the English mode, where the noblemen waived their 

right to a title in the lodge in order to be equal to the burghers. 144 

Many historians claim that Freemasonry took an important part in the French 

Revolution. This is true only in a limited sense. The French lodges were a place 

of germination for revolutionary ideas and cultivated men who supported ideals 

like equality, fraternity, and liberty. However, the French Masons did not 

actively prepare the historical events that felled the monarchy. This would be an 

exaggeration, even if several French Masons are still proud of their heroic 

revolutionary past. Besides, the inventor of the guillotine was a Mason. 

Quelle fut la part de la Franc-Maçonnerie dans la préparation de la 

Révolution? Longtemps, maçons et anti-maçons se sont accordés pour 

amplifier et exagérer cette part, soit en la glorifiant, soit en la 

vilipendant. Les historiens sérieux ont remis les choses au point par une 

plus saine appréciation des faits. La Franc-Maçonnerie n'a pas eu de 

part directe dans la préparation et la direction des événements qui ont 

mené à la chute de la monarchie. Mais ses temples contribuèrent à 

l'élaboration des idées qui furent le levain de la fementation, et plus 

encore à la formation de nombre d'hommes qui tavaillièrent la pâte. Par 

exemple, l'esprit d'égalité prit consistance dans les Loges [...]. 145 

After the French Revolution, the membership of the lodges changed visibly 

in demographic composition, for Masonry began to be "democratized." The 

bourgeoisie was initiated and step by step it replaced the aristocracy: "Tout le 

côté mondain et quelque peu frivole qui était sensible avant 1789 disparut. La 

Maçonnerie prit beaucoup plus qu'auparavant le caractère d'une Société de 

pensée [...]. Les libertés acquises donnaient licence aux opinions de s'exprimer 

plus ouvertement, et les tendances libérales et républicaines commençaient à s'y 

affirmer. 146 

However, not only did the Masons become more politically engaged, but the 

government tried to misuse the fraternity as a propagandistic instrument for its 

power politics. Thus, Napolen - who himself was not a Mason - provided his 

brothers Joseph, Lucien, Louis, Jérome, as well as his marshalls Kellermann, 

Bernadotte, and others, who were high Masonic dignitaries, with political 

positions in the occupied neighboring states: "[So] machte er zur Stütze seiner 

innen- und außenpolitischen Interessen aus der republikanischen eine kaiserliche 

Maurerei. Allein die 400 Militärlogen in der kaiserlichen Armee bezeugen die 

praktische Wandlung des Logenwesens zur Überwachungspolizei und zum 

Nachrichtenapparat." 147 

144 Boos, p. 194. 


146 Ibid, p. 24. 

147 Six, p. 111. For information on the role of the press in connection with Freemasonry under 

Napoleon cf. Heinz Gürtler, Deutsche Freimaurer im Dienste NapoleonischerPolitik. Die 

Geschichte der Freimaurerei im Königreich Westfalen.

62 


The infusion of politics into French Masonic lodges took place during the 

1820s and 1830s, when the absolutistic tendencies of the monarch rendered some 

action necessary. It is not entirely incorrect to presume Masonic activity with 

regard to the preparation of the revolution of 1830 instead of the French 

Revolution of 1789. Anticlericalism grew in the lodges as a reaction to the 

meddling of the church in state affairs, for example, in the education of the 

French children. The Masons were in favor of laity in public schools, contrary to 

those who favored Catholic schools. "Les tendances de plus en plus absolutistes 

de Charles X, les provocations des ultramontains, la loi sur le sacrilège, le vote 

du milliard aux Emigrés, furent autant de circonstances dont les répercussions 

agitèrent les Loges et accélérèrent le progrès des idées libérales. [...] C'est 

vraiment à cette époque 1820-1830 qu'on peut situer l'intrusion de la politique 

dans les Loges [...]." 148 

In an effort to remedy these conditions, the Masons became politically active, 

and in 1882, Jules Ferry who was minister of public education and a Mason 

succeeded in tearing the monopoly in the field of education from the religious 

congregations. He had the parliament vote on fundamental laws prescribing free 

and lay primary education. In 1866, Frère Jean Macé, a member of the Grand 

Orient, founded the Ligue de l'Enseignement in order to sustain the fight for laity 

in public schools. "La Franc-Maçonnerie est ainsi apparue, suivant un mot 

célèbre, 'l'Ecole Normale de la Démocratie' [...]." 149 

In the following paragraphs, the interference of French Masonry in national 

and international political conflicts will be inspected. One historical example is 

the Dreyfus affair about a Jewish army officer, whose fight for rights was 

supported by the Masons: "Au convent de 1898, les Francs-Maçons prennent de 

façon catégorique la défense de Dreyfus et affirment, contre la réaction, leur 

soutien aux Républicains." 150 Another intervention of the French Masons in 

politics occurred in the Nazi era, where many brethren were organized in the 

resistance movement: "Sous l'occupation nazie, les Francs-Maçons font leur 

devoir: ils entrent dans toutes les organisations de Résistance et des loges 

clandestines, continuent de tenir leurs assises et d'initier à la Franc-Maçonnerie 

des profanes avides de servir." 151 Another source was the Vietnam war. The 

Grand Orient de France was leader in demanding liberty and independence for 

Vietnam: 


149 Ibid, p. 35. 


151 Ibid, p. 86. 

Quand le Viet-Nam réclame son indépendance, les frères se souviennent 

que la Maçonnerie a contribué à dénoncer l'exploitation coloniale et que 

c'est la France qui a lancé dans le monde la grande idée du droit des 

peuples à disposer d'eux-mêmes. Le Grand Orient - et c'est son honneur 

- n'a cessé, depuis 1945, de dénoncer l'effroyable génocide dont est


victime le peuple vietnamien et de réclamer pour celui-ci la libre 

détermination de son avenir politique et économique. 152 

Finally, the conflict between France and Algeria was of much concern to the 

brethren of the Grand Orient de France. "Quand éclate l'affaire de l'Algérie, le 

Grand Orient de France prend position [...]: pour lui, la guerre ne résoudra rien, il 

faut que s'instaure, à égalité de droits entre l'Algérie et la France, une négociation 

dont le but sera de substituer aux liens de domination coloniale imposés, des 

liens d'association librement consentis." 153 Many years before their own nation 

could agree to grant Algeria its independence, the French brethren were 

convicted that this was the only solution to the aggravated political situation: "La 

guerre se durcissant, le Grand Orient de France soutient alors la thèse de la 

reconnaissance de l'indépendance algérienne: il faudra des années dramatiques 

pour que la France y consente dans les plus mauvaises conditions..." 154 

The last topic of this section is the alleged nepotism practiced in Masonic 

lodges. As expected, there are multiple views regarding Masonic nepotism. 

Mitterand, as shown in the following quotation, contradicts the claim that French 

Masons are favored in politics and offices, whereas Corneloup agrees that the 

strength of French Masonic institutions made them a welcomed means of 

propaganda for certain politicians. 

Il est courant d'entendre reprocher aux Francs-Maçons de pratiquer 

entre eux, sous le signe d'une fraternité abusive, une sorte de solidarité 

dégénérée, les conduisant au coude à coude vers les postes importants 

de l'Etat, vers les bénéfices ou les prébendes qui en découleraient, vers 

les honneurs et leurs avantages. A cela, une seule réponse: qu'on vienne 

voir! Je souhaite, pour ma part, bien du plaisir à celui qui se faufile dans 

une loge pour en retirer un profit personnel: qu'il soit ou non au service 

de l'Etat, il verra, si sa qualité maçonnique est connue, tout l'avantage 

qui en résultera pour lui! 155 

Some French Masonic historians freely admit the misuse of the Royal Art by 

politicians for purposes of power and reputation. Especially before the first 

World War, when the political parties were weak, the Grand Orient had a solid 

structure both in France and in the colonies, which invited the abuse: 

152 Mitterand, p. 87. 

153 Ibid, p. 87/88. 

154 Ibid. 

155 Ibid, p. 36. 

Il faut remarquer qu'avant 1914 l'organisation des partis politiques en 

France était demeurée assez embryonnaire. La Franc-Maçonnerie - (et 

surtout le Grand Orient) - possédait au contraire une structure solide, 

avec un réseau de Loges couvrant la totalité du territoire français et des 

ramifications aux colonies et à l'étranger. Ce potentiel de moyens

64 

Italy 


d'action, d'information et de propagande constituait évidemment une 

tentation pour les politiciens, et cela est une raison suffisante pour 

expliquer que beaucoup d'entre eux, appartenant presque tous aux partis 

de gauche, se soient fait initier. Combien d'entre eux, hélas! songeaient 

davantage à se servir de la Maçonnerie qu'à la servir! 156 

The course of Italian Freemasonry in history has been overshadowed by 

many incidents which give Coil reason to comment that "there have seldom been 

any lodges there which were deemed worthy of Masonic recognition by Englishspeaking 

Grand Lodges." 157 Likewise, Henderson and Pope argue that 

"Freemasonry in Italy has historically been afflicted with a wide variety of 

innovations, repression, religious opposition, and Masonic schism." 158 Italian 

Masonry in its character is similar to that of French Masonry, only, as Coil puts 

it, "with perhaps less brilliance and more of the vendetta." 159 Other Masonic 

jurisdictions, as well as the profane world, reproach Italian Masonry for being 

political. The fight that Italian Masons thought necessary played on a political 

field and consequently was carried out by them through political means. As is 

common for Romance Freemasonry, the Italian Craft likes to raise its voice. It is 

a strong defender of Italian nationality and unity, and supports the Italian 

liberalism, which is anticlerical in its principles. As stated in the IFL, "[d]ie 

Politik des Grande Oriente war die des italienischen Liberalismus, der national 

und antiklerikal gerichtet war. Es gibt kein bedeutenderes Ereignis der 

italienischen Politik, zu dem der Grande Oriente nicht in diesem Sinn Stellung 

nimmt." 160 It is not surprising that Italian Masons, marked by constant 

suppression and abuse, are more tight-lipped than other European Masons, and 

of course by far not as open as American ones. 

Italian Masonry is the most taciturn in the Masonic world. Given the 

sustained religious, political and media opposition it has received in the 

past, this is somewhat understandable. Indeed, under the Grand Orient 

of Italy, with the exception of the Grand Master, Italian Freemasons are 

not permitted to make public statements concerning the Craft. Such 

statements as have been made in years gone by appear often to have 

been distorted. It is extremely rare for an Italian Freemason to admit his 

Masonic membership outside Masonic circles, and it is certainly taboo 

156 

Corneloup, p. 35/36. 

157 

Cf. CME, p. 334. 

158 


159 

CME, p. 334. 

160 

IFL, p. 764.


for one Mason to comment on the Masonic membership, or otherwise, 

of another. 161 

The examination of foreign Masonic visitors by Italian Masonic officers is 

strict. When visiting Italian lodge meetings, foreign Masonic travelers have to 

present appropriate Masonic credentials, such as a Letter of Introduction from 

their own Grand Lodge or lodge, or a dues card. As to the ritualistic practice, 

under the Grand Orient of Italy, most lodges use the Scottish Rite Craft ritual. As 

is quite common in Europe, progress through the three degrees is slow. The 

candidates are required to present lectures and undergo an extensive Masonic 

examination prior to advancement. 162 

Tracing the historical development of Italian Masonry is difficult since its 

early history is hearsay or traditional. Presumably, the first lodge was established 

at Florence by Lord Sackville in 1733, but it cannot be said by which Masonic 

authority he acted. 163 In the following years other lodges were established in 

Leghorn, Pisa, Siena, Perugia, and Rome (1735). Italy is a solidly Catholic 

country, and already in 1738 Pope Clement XII issued a Bull against 

Freemasonry. This edict was supplemented by the Edict of 1739 which forbade 

Freemasonry anywhere in the Papal States on pain of death. The lodge at Rome 

was closed in 1737. Nevertheless, a few new lodges were constituted in Milan, 

Verona, Turin, Padua, and Venice. In 1739, a book attributed to the Chevalier 

Andrew Michael Ramsay was burned by the Papal Executioner at Rome. The 

first National Grand Lodge, "Zelo," was founded in 1764 at Naples, where four 

lodges existed, about as many as in other Italian cities. However, this Grand 

Lodge expired in 1783 in consequence to royal opposition. 

In 1783, the Grand Orient of France erected a Grand Orient in Italy. As will 

be remembered, the Grand Orient is a Masonic institution not recognized by 

"mainstream" Masonry because it does not require a belief in a Supreme Being. 

Several other lodges and Grand Lodges, such as a Grand Lodge of the Kingdom 

of Sardinia, were founded and many of them closed shortly hereafter. In 1805, 

France introduced the Scottish Rite into Italy, and in 1908, a Supreme Council 

was formed. In 1809, there exited two Grand Orients in Italy, one the "Grand 

Orient of Italy," and another one at Naples. By 1861, there were three Grand 

Orients, namely at Naples, Turin, and Palermo. The last was headed by the 

Italian patriot Giuseppi Garibaldi. In 1867, Garibaldi called a meeting of all 

lodges in Italy, and the result was that several Grand Bodies united. 

It is interesting to observe the reactions of international lodges towards the 

evident suppression of Italian Freemasonry under the Pope. The following 

quotation stems from an American reader of the Masonic Review from the year 

1866. He, a common man and typical Christian American Mason, of course 

loathes the Grand Orient who does not believe in God, and therefore thinks the 

Italian Grand Orient not worthy of international and fraternal support against the 


162 Cf. ibid, p. 220. 

163 For the history of Italian Masonry, cf. CME, p. 334/335.

66 


Catholic threat. This reader, whose opinion may well have been a general view 

among the North American population, in his letter to the editor expresses no 

mercy with Italian Masonry which in his eyes is no "pure Masonry," and thinks 

that its misfortune serves it right: 

This Liberty, Fraternity, Equality-Masonry that don't [sic] believe in 

God, and that makes war upon and ridicules all religions, whether 

Roman Catholic or Protestant, is the Masonry that was 'bulled' by the 

Pope, and I think he did right. The Pope knows nothing of Masonry 

except as it is practiced in Italy; there it is infidel and political, no more 

like the old Masonry in England and the United States than is Odd 

Fellowship or Druidism. If Masonry in the United States interfered in 

politics and religion, how long would it be before we would hear of 

'Bulls' there? Why [...], we would far outstrip the Romish Bull. We 

would have Bulls from every denomination and party, the Presbyterians, 

Methodists, Baptists, Episcopalians, Republicans, Democrats, - a whole 

herd of Bulls - and instead of the man (Masonry) 'butting the bull off the 

bridge,' the old story would be reversed. Therefore, I suggest that 

American Masons, professing to adhere to the old landmarks, have 

nothing to do with defending Italian Masonry, which is not the 

Masonry we profess. Let us not, therefore, get excited about the Pope's 

Bull! I say, let the Bull butt away at all Masonry that don't [sic] 

believe in God, and that holds political discussions within the Lodge; 

and if the Bull gets the best of it in this contest, it will be all the better 

for pure old Masonry. 164 

A Mason of the humanitarian stream might argue that the writer of the 

statement above recorded a lot of "bullshit," and had an intolerant attitude; but 

this example only serves to show that the fraternal ties are often not tight enough 

to extend help to a Masonic system in need - that is, if it does not fit in the 

"mainstream" category. However, the problems with the Catholic Church 

vanished in 1780, when the Papal States were taken over by secular 

governments, so that the power of the Pope seemed crushed. A national Italy 

emerged. In 1908, a great schism struck Italy which resulted in the establishment 

of a National Grand Lodge under Palermi. This schism was also the result of the 

intermeddling of international lodges, on whose recognition the Italian Grand 

Bodies depended: "This misfortune was aggravated by heterogeneous policies of 

outside Grand Lodges, especially American, in recognizing one or the other of 

these Italian bodies." 165 The consequence was that divided Freemasonry had not 

long to last. The next threat to come over the Craft was Fascism. In Italy, 

terrorism began to break out against Freemasonry and put it to rest: 

164 Quoted from E. T. Carson in a letter to the editor, titled "Letter from Europe," printed in The 

Masonic Review, vol. XXXI, from 1866, p. 271/272. 

165 Cf. CME, p. 335.


There could be no more striking illustrations of the chaos of Italian 

Masonry than the conditions which prevailed at the time Mussolini 

closed the lodges and started the campaign to destroy them permanently 

in that country, for two rival Grand Bodies were at that very period 

posed to fly at each other's throat and saved Mussolini the trouble of 

delivering more than the coup de grace. 166 

In 1925, the Anti-Masonic law was enacted in the form of a law against all 

secret societies. All lodges under the Grand Orient were dissolved, and in 1926, 

the Fascists seized all Masonic buildings. Even before the Second World War 

broke out, the Grand Orient had to go into exile. Its Grand Master, Torrigiani, 

was placed into a concentration camp and died as a result to his sufferings. On 

July 25 th , 1943, the Italian Fascist government fell, and the complete liberation 

from the Germans followed on April 25, 1945. By this date, 200 lodges had been 

revived. In the same year, an American Masonic commission went to Italy, and 

in 1949, the two then existing divided branches of Italian Masonry were united. 

The Grand Orient of Italy - Grand National Lodge was formed. By 1956, thirtyseven 

States of the U.S. recognized the Grand Orient of Italy. 

However, there was to be no peace in Italian Masonry. A scandalous 

intermeddling with political affairs brought a decisive incision. In the 1960s, the 

Grand Master of the Grand Orient of Italy, Giordano Gamberini, trusted the 

businessman Licio Gellio to enhance the image of Freemasonry by enlisting 

prominent men to join the order. 167 He fulfilled this task in his own manner and 

not as envisioned by the legitimate Grand Orient officers. It was suspected that 

Gamberini's lodge, "Propaganda Due" (nick-named "P-2") was misused for 

political purposes. Therefore, this lodge was suspended in the mid 1970s. Later it 

was detected that several of its members, now suspended Masons, were highranking 

politicians, and that many of them were into bank fraud. The most 

shocking revelation was that among these men was Roberto Clavi, one of the 

largest investors of funds for the Vatican Bank. In 1982 it was found out that 

over two billion dollars were missing from his bank. A short time later Clavi was 

found hanging from Blackfriars Bridge in London, and it has never been 

established whether it was suicide or murder. The whole affair threw a shadow 

on the image of Italian Freemasonry in the world and in Masonic circles. 

Although the P-2 lodge was suspended and therefore illegal and not recognized 

by Italian Freemasonry, the reputation of the fraternity suffered. 

In 1980 the P2 'Masonic lodge' scandal broke in Italy, and resulted in 

the fall of the Italian Government of the day. It was discovered that this 

bogus lodge, which had engaged in deep political and criminal intrigues, 

was originally under the Grand Orient, but had been suspended by it in 

1976. While this explanation satisfied other Grand Lodges, the P2 Affair 

brought the Craft bad press around the world, and resulted in the 

166 CME, p. 334. 

167 For the activities of P-2, cf. CME, p. 335.

68 


Vatican hardening its line against Masonry after the softening of 1974. 

Despite these disturbances, it must be stressed that the Grand Orient of 

Italy had no complicity in them. 168 

In 1993, the United Grand Lodge (UGL) of England withdrew its recognition 

of the Grand Orient of Italy and granted recognition to the newly created "Gran 

Loggia Regolare d'Italia." Several other Grand Lodges also withdrew their 

recognition, while others were too careful to overact this way. As Coil states, it is 

difficult to talk about rights and wrongs with regard to this recognition: "For 30 

years the Grand Orient had been harassed by Italian police and political forces. 

The UGL added to the woes of the Grand Orient with charges many Masonic 

officials in other Grand Lodges believe are unfounded." 169 These events show 

that international Masonry has had a strong influence on the development of the 

Craft in certain countries that must not be underestimated. It also becomes clear 

that it is dangerous to interpret one part of Freemasonry as "mainstream," and to 

withhold recognition from another part. 

Over the years various Supreme Councils of the Scottish Rite have 

helped keep outright recognition of Italian Freemasonry in a quandary. 

Which group should be recognized? A difficult question to answer. 

Every Grand Lodge in the world recognizes Masonic bodies that others 

consider irregular. This will probably always be a fact of life. But in this 

age of instant communication via telephone, television, computers, and 

means not yet visible, the peoples of the world have grown closer. One 

day the villain called 'non-recognition' may disappear. 170 

2.4 Masonry and Philosophy in Germany 

This heading has been chosen because Germany is an excellent example to 

show the interaction between philosophical ideas and Masonic conceptions. As 

German history of thought was marked by the Enlightenment and its idealism 

and romanticism, German Freemasonry inherited tendencies towards beauty and 

harmony: "Das harmonische Ganze, das Ausgewogene, die Schönheit wird zum 

Ziel. [...] Ein Idealismus schob sich in den Vordergrund, der typisch für das 

deutsche Wesen angesehen wurde [...]." 171 The negative consequences were that 

pragmatism and realism came to stand in the background. This was a general 

development in German politics, history of thought, and Freemasonry in the 18 th 

century. Kischke puts it as follows: 

168 


169 

Cf. CME, p. 335. 

170 

Ibid. 

171 

Kischke, p. 39.


So wie das deutsche Geistesleben selbst unter Einflüssen der 

Aufklärung ein eigenes Profil entwickelte, so wirkte es auch prägend 

auf die Freimaurerei ein. Ich meine hier einerseits den deutschen 

Idealismus - im weiten Sinne von Leibniz bis Hegel -, die Ethik Kants 

und daran anschließend Schellings Übergang vom deutschen Idealismus 

zur Romantik, um nur die wesentlichsten Markierungspunkte zu setzen, 

wobei die deutsche Klassik als Kunstepoche nicht vergessen werden 

darf. Wenn man zunächst einmal von Kant absieht, so zeichnen sich der 

deutsche Idealismus und die Klassik durch eine 

Harmonisierungstendenz aus. [...] Realismus, das real Machbare und 

das realistisch-kritische Denken, wurde in weiten Bereichen der 

Geisteswissenschaft und der Politik ausgeklammert [...]. 172 

A study of the beginnings of Freemasonry in Germany will help to 

understand the peculiar development of the Craft in this country - in contrast to 

its political engagement in France and Italy, and "all-round Masonry" in America 

for the whole family. Like in England and France, there was an operative 

stonemasons' trade in Germany. The earliest records of these "Steinmetzen" 

approximate the date of the Gothic Constitutions of the English operative 

masons, i.e. the middle of the 15 th century. The laws of the operative German 

masons were written down in the Constitutions of 1459, the Torgau Ordinances 

of 1462, and the Brother Book of 1563. 173 These rules were in substance 

identical with the articles in the Ancient Charges of the English Freemasons. 

Thus, they contained rules on brotherhood and mutual aid, on upright conduct, 

and on the non-employment of dishonored men. The Steinmetzen, like the 

Freemasons, were nominally Christian. They had their own myths and legends, 

their principal legend being that of the "Four Crowned Martyrs" (cf. Chapter 7). 

German operative masonic lodges, the "Bauhütten," were very well 

organized, the lodges being subordinate to district lodges, which were subject to 

provincial lodges, these working under the head lodge at Strassburg, over which 

a chief Master presided. However, parallel to the development in England, the 

Medieval Constitutions marked the beginning of the decay of operative masonry, 

caused by the decline of Gothic architecture after the Lutheran Reformation of 

1517. The German operative stonemasons' trade, being subjected to prohibitive 

and restrictive legislation, became almost non-existant. It is an astonishing fact 

that - although the operative basis was given in Germany, as well as in France, - 

speculative Freemasonry was imported to Germany from England: "Though the 

German stonemasons were as capable of development into a speculative society 

as were the British, they did not do so. As in France, the lodges of Freemasons 

entering Germany in the third decade of the 18 th century found nothing there 

resembling themselves." 174 

172 Ibid. 

173 Cf. CME, p. 283. 

174 CME, p. 283.

70 


Freemasonry as a speculative institution was introduced to Germany in the 

first half of the 18 th century from England and probably also from France. In 

1737, the first lodge, "Absalom zu den drei Nesseln," was created in Hamburg, 

which initiated the Emperor Frederick the Great. It held a warrant from London, 

as did the lodges that soon followed. The young men who founded the first 

lodges felt that the absolutistic systems of their times were archaic. They sensed 

the necessity of liberty of thought. Thus, German Freemasonry in its beginnings 

was a society propagating the critical and dynamic ideas of the Enlightenment, 

spreading very fast from Hamburg to other German regions. Due to the many 

small states of which Germany consisted, the organization and administration of 

Freemasonry early acquired a disjoint character, because different barons 

exercised their influence within their areas. In the Protestant North of Germany, 

Grand Lodges of Christian character evolved, while in the South of Germany, 

the so-called "humanitarian" Grand Lodges arose, which only required 

monotheism. 175 

Several members of the Prussian royal court, German Emperors, military 

officers, philosophers, poets, composers, scientists, and politicians became 

initiated into Freemasonry, for example Frederick the Great, Wilhelm I, 

Frederick III, Claudius, Fichte, Goethe, Herder, Liszt, Lortzing, Mozart, Haydn, 

Gneisenau, Scharnhorst, Tucholsky, etc. Freemasonry, which expressed the 

common German way of thinking, was very popular. 

From 1750 on, German Freemasonry became dominated for a period of 30 

years by the "Rite of Strict Observance," a brain child of Baron von Hundt. The 

Strict Observance, "the story of which reads like a tale from the Arabian Nights, 

into which were woven intrigues and confidence schemes, the principal actor 

being a credulous but apparently honorable man," 176 derived its name from its 

requirement that the candidate promise unquestioning obedience to his superiors. 

The highest of those was called the "Unknown Superior" or "Knight of the Red 

Feather." 177 Some supported that behind this mysterious character stood Prince 

Charles Edward, the Young Pretender, hence the term "Red Masonry," see 

Section 5.8 on technical terminology. They mystery that evolved around this 

Order made it enticing, but also prey to charlatans and adventurers. In 1767, a 

schism arose and a group of the Order split off, calling themselves "Clerks" or 

"Clerics of the Strict Observance." This rival system died in 1792. In 1776, von 

Hundt died, and the Young Pretender denied in Italy ever having been a 

Freemason, or even the "Unknown Superior." This left the Strict Observance 

without a leader, and worse, without basis for existence. Its end was inevitable. 

In this period German Masonry became filled with innovations that led to 

fundamental fragmentation. 

A dark side of German Masonry is the treatment of the Jews (cf. Section 

9.1.1.4, which shows this problem discussed in a theater play). Not only during 

the Nazi regime, but already in the first half of the 18 th century German Masonry 

175 Cf. Kischke, p. 36/37. 

176 Cf. CME, p. 284. 

177 Cf. ibid.


professed an anti-Jewish attitude. However, England and France, especially the 

English deism and the French materialism, had a strong impact on the German 

people, so that keywords like "tolerance" and "world citizen" could take root in 

Germany, as well. The German philosopher Lessing even dedicated a book on 

Masonic conversations between an initiate and a non-Mason, "Ernst und Falk," 

to this topic. Lodges that initiated only Jews were created in Berlin and 

Hamburg, under the pseudonym of "tolerance lodges," i.e. "Melchisedek- oder 

Toleranzlogen." 178 

As to the ritualistic practices in German Masonry, a variety of rituals was 

used. Coil's Masonic Encyclopedia lists several examples from the 20 th century 

prior to the Nazi persecutions. Thus, five of the principal Grand Lodges confined 

themselves to the three Craft Degrees. Three Grand Lodges in Berlin worked 

systems of their own, varying from two or three high degrees up to seven or 

eight. 179 

a) The Grand Lodge of Hamburg, some lodges under the Grand Lodge 

of Saxony at Dresden, some lodges under Grand Lodge Royal York 

of Friendship, and most of the independent lodges used the old 

English rituals as modified by Schroeder. 

b) The Grand Lodge of the Three Globes at Berlin used the Feller 

ritual as revised by Zollner for the Craft Degrees and the Rectified 

Strict Observance for the rest. 

c) The National Grand Lodge of All German Freemasons at Berlin 

used the Swedish ritual with variations. 

d) The Grand Lodge Royal York of Friendship used the Fessler ritual. 

e) The Grand Lodge of the Sun at Bayreuth used the Fessler ritual 

predominantly but not exclusively. 

f) The Eclectic Union at Frankfort used the Modern English ritual. 

g) The Grand Lodge Concord at Darmstadt used the Modern English 

ritual with variations. 180 

This ritualistic diversification shows that, with regard to Masonic 

universality, there was not even ritualistic unity within a single country. The 

outline and spirit of German Grand Lodges differed, as well. At the time of the 

First World War, eight Grand Lodges existed in Germany. Three additional ones 

were constituted in 1930. Here, a separation into two groups becomes evident: 

some Grand Lodges, the so-called "Old Prussian Lodges," enjoyed the protection 

of the Prussian Kings and admitted only men of Christian faith. To these belong 

the Grand Mother Lodge of the Three Globes (founded 1740 in Berlin), the 

Grand Lodge of Prussia (1760 in Berlin), and the National Grand Lodge of 

German Freemasons (1770 in Berlin). 

178 Cf. Six, p. 93/94. 

179 Cf. CME, p. 287. 

180 Ibid, p. 288.

72 


The second group of German Grand Lodges is distinguished by the 

characteristic of admitting men of any monotheistic faith, the "humanitarian 

lodges" as mentioned before. To these belong, among others, the Grand Lodge of 

Hamburg (founded in 1743), the Grand Lodge of the Sun, at Bayreuth (1741), 

and the National Grand Lodge of the Eclectic Union, at Frankfurt (1742). After 

the First World War, Freemasonry became somewhat static in Germany. Its 

stagnation can be described as a tendency towards a harmonious and sociable 

circle for a certain small elite of the affluent, who wanted - without ambitions to 

improve anything - to preserve their prosperity. 

[...] [E]rste Anzeichen für geistige Unbeweglichkeit und für Erstarrung 

zeigten sich. Sie wuchsen sich später zwischen den Kriegen und 

besonders nach Ende des Zweiten Weltkrieges zu Verkrustungen aus. 

Die deutsche Freimaurerei pflegte Harmonie und Geselligkeit im 

kleinen Kreis. Der Wohlhabende will den Wohlstand vermehren und im 

Leben die Verhältnisse, die ihm das ermöglichen, erhalten. Bewegen 

will er darüber hinaus nichts. Von solchen Gedanken war die deutsche 

Freimaurerei von der zweiten Hälfte des 19. Jahrhunderts an stark 

beeinflußt. 181 

As to the Second World War, Section 9.2.3.2 will explain the development of 

certain German lodges during the Nazi era and their re-naming into "Deutsche 

Orden." Masonic organizations were completely destroyed by the Nazi 

persecutions, and their memberships were decimated. The surviving brethren 

tried to reestablish the Craft, and to bring it under one head organization: 

After the War, the Craft rapidly re-established itself, although its 

membership had been greatly lessened by the War. It was widely 

recognised by surviving German Masons that the old system of eleven 

independent Grand Lodges was unsatisfactory, and indeed, several of 

these were not to rise again from the ashes of the War. Aside from a 

lack of unity, the old system had meant that German Masonry had 

remained largely unrecognised outside the country. This unity was not 

easily achieved [...]. 182 

Negotiations took place between the two then existing Grand Lodges, which 

in 1958 led to the formation of the United Grand Lodges of Germany. At the 

convention forming the United Grand Lodges, 264 lodges of the Grand Lodge 

Ancient, Free & Accepted Masons of Germany were present (AF & AM), as 

well as 82 lodges belonging to the Grand Land Lodge of Freemasons in 

Germany (GLFD). According to the Magna Charta, the document constituting 

the basis of this unity, the United Grand Lodges enjoyed sovereignty. 

Nevertheless, they maintained the two bodies as Provincial (Land) Grand 




Lodges, each "Land" lodge being largely administratively independent. For the 

United Grand Lodges, a Senate was formed, to which each party sent five 

members. 183 

The military lodges play an important role in German Freemasonry. The 

Second World War caused large numbers of American, Canadian, and British 

members of the troops stationed in Germany to erect their own lodges. Examples 

for English-speaking Grand Lodges situated in Germany are the ACGL 

(American-Canadian Grand Lodge) and the GL BFG (Grand Lodge of British 

Freemasons in Germany). 184 With the tearing down of the Berlin Wall, the 

number of servicemen declined drastically. In 1994, there were 52 Englishspeaking 

lodges listed in Germany, having about 21,000 members. 185 The 

distribution of American and British military lodges is interesting: 

It will be noted that all ACGL lodges are in the Southern area of 

Western Germany, while GLBF lodges are in the Northern area of 

Western Germany. This reflects the American and British 

'administrative zones' set up after World War Two. Since the 

reunification of Germany in 1990, a number of lodges have been 

chartered by the various German Grand Lodges in Eastern Germany, 

particularly in main cities such as Leipzig (with five lodges currently) 

and Dresden (two lodges). Undoubtedly this process will continue. 186 

2.5 North America: Masonry for the Family 

According to Coil, "[a]s in many other connections, there has been a 

tendency on the part of Masonic writers to antiquate Masonic activities in 

America as much as possible and sometimes more than probable." 187 One of 

these attempts was the belief that some Jews opened a lodge in Rhode Island in 

1656. Masonic authorities now agree that the first Freemason in North America 

was John Skene, a member of Aberdeen Lodge from Scotland, who settled at 

Burlington, N.J., in 1682. In 1730, the Grand Lodge of England issued the first 

official act respecting the American colonies to Daniel Coxe, the Provincial 

Master of New York, New Jersey, and Pennsylvania. 188 In the beginning of 

Chapter 2., a chart is depicted that shows the founding dates of the singular 

"mainstream" Masonic Grand Lodges in the United States. 

It is claimed by some Masonic authorities that several of the signers of the 

Declaration of Independence were Masons; others support the thesis that all of 

183 

Cf. Henderson and Pope, vol. II, p. 201. 

184 

Ibid. 

185 

Cf. CME, p. 288. 

186 


187 

CME, p. 30. 

188 Cf. ibid.

74 


the 56 signers belonged to the fraternity. This conjecture is not supported by Coil 

in his Masonic encyclopedia. He lists only evidences that eight of the signers had 

Masonic background, among them John Hancock. According to CME, the 

investigation who were and who were not Freemasons among the signers of the 

Declaration has been "the vehicle for much romance and imagination, 

additionally invigorated by a mistaken notion that some extravagance was 

permissible in projects to elevate the standing of the Fraternity." 189 Also, 

Freemasons sometimes boast that Masons were crucial in the Boston Tea 

Party. 190 This thesis is considered by Coil as absurd anyway, for, as Coil says, 

"Freemasonry, as an institution, had absolutely nothing to do with the American 

Revolution. [...] Writers, speakers and 'historians' have erroneously cast it in a 

war-like role, perhaps in an attempt to add 'glamour' to the Craft." 191 It is false to 

attribute political events to Freemasonry as a whole, although it cannot be 

overlooked that certain individuals who took actively part in political decisions 

were Freemasons. The most eminent of them in the U.S. certainly was George 

Washington. 

As to the political and social basis, in contrast to European Masonry, North 

American Masonry neither had nor has problems with the government or with 

the churches. The population accepts the fraternity as an important social factor 

and has managed to integrate the whole family in Masonic or quasi-Masonic 

feelings and activities. 

It is difficult to delve much further into the realms of American 

Masonry without discussing it in the context of the family. Probably one 

of the first things that will become apparent to the overseas visitor is 

that Freemasonry in the United States is not simply for the man alone, 

but rather it involves the entire family. The male Freemason will be a 

member of one or more Craft lodges. [...]. He will often be a member of 

a number of additional degrees, as well. 

For his wife, there are several 'Masonic' orders, such as the Order of 

the Eastern Star, the Order of Amaranth, and others. For girls, there is 

the Order of Job's Daughters, and the Order of the Rainbow. For boys 

[...], there is the Order of DeMolay. These organisations for the Masonic 

family are not Masonic as such: they contain no ritual or forms in any 

way imitative of Freemasonry. However, in America, these bodies are 

certainly associated or identified with Masonry. 192 

The analyses of the rituals in Chapter 7. will show that "true" Freemasonry is 

reserved for men. The women receive a kind of moral education with female 

Biblical characters serving as examples, and are prepared for a harmonious 

189 CME, p. 622. 

190 Cf., for example, the proud account in Freemasonry in the American Revolution by Sidney Morse, 

published in Little Masonic Library, vol. III, by Macoy Publishing & Masonic Supply Co., Inc. 

191 CME, p. 39. 

192 Henderson and Pope, vol. I, p. 68.


symbiosis of giving and taking - they give charity and in response receive 

support from the Masons if they should become widowed or destitute. At least, 

this relationship was the original intention of the women's orders. They were not 

created to impart any mystic secrets to the women but in order to economically 

protect the female relatives of Master Masons. Today, the outcome is similar to a 

spare time club with beneficial activities, Christian chants, and happy social 

hours. However, the ladies of the Eastern Star and the Order of the Amaranth 

also have their rituals, so that everything takes place within the framework of 

prescribed ceremonies and drill. The same is valid for the youth orders that are 

sponsored by Masonry for men and women. The young people receive a moral, 

religious, and also political education, illustrated by many symbols, laid out to 

teach the love of God, parents, and country. Other Grand Lodges outside the 

U.S. are not so enthusiastic about this "all-round Masonry" and view these 

organizations for women and children with a critical eye: "Indeed, the Grand 

Lodges of England, Ireland and Scotland look upon them with consistent 

disapproval, and will not permit their members to belong to them, with the 

exception of the Eastern Star in relation to Scotland." 193 

Another difference to the form of Masonry practiced in Europe is that 

American Freemasonry is more open. This becomes evident when one tries to 

collect Masonic materials, secondary literature as well as secret rituals. These are 

somehow easy to acquire from the U.S., where Masons seem to be less 

scrupulous about what they sell and to whom. As Kischke says, "[d]ie 

amerikanische Freimaurerei arbeitet freier und offener als die europäische." 194 

He adds that American Masonry does not put such an importance on secrecy as 

the more tight-lipped European institutions: "Die amerikanische Freimaurerei - 

das stärkste Glied in der Weltbruderkette - wirkt ohne Geheimnistuerei." 195 As in 

France, American Masonry does not keep silent when public questions are 

concerned. For example, the fraternity unanimously criticized the Ku-Klux-Klan, 

calling it an injury to a humanitarian and tolerant way of living. 196 

In contrast to European lodges, lodge membership in the United States 

generally is very large. In bigger cities, lodges often contain more than a 

thousand brethren. If a lodge is reduced to about one hundred members, it is not 

uncommon for this lodge to merge with another one. There are two reasons for 

this mammoth membership of American lodges. First, there exists multiple 

membership. Second, the costs of running lodges and maintaining the temples 

are very high, so that a large membership is needed to guarantee a sound 

financial position. 197 A negative consequence of large membership is that the 

average Mason finds his personal involvement in lodge activities limited. "A 

natural question coming from an overseas visitor might well be: 'With lodge 

membership as many as one thousand, how can you ever attain office and 

193 

Henderson and Pope, vol. I, p. 69. 

194 

Kischke, p. 32. 

195 

Ibid. 

196 

Ibid. 

197 

Cf. Henderson and Pope, vol. I, p. 70.

76 


become Master of a lodge?' " 198 The answer lies in the popularity of the high 

degrees in the United States. However, climbing the degree ladder reduces the 

active membership of the singular brethren in the Craft lodges, those that 

practice only the first three degrees. As Henderson and Pope put it, it is not 

difficult to attain high office in American Masonry, because active membership 

is low: "All the Master Mason has to do is express interest, and he will soon find 

himself in office or, to use the American term, in the lodge line." 199 

Freemasonry and its affiliated institutions are ever-present in the U.S. This 

can be supported by repeated references to the fraternity on TV, in movies, and 

in comics (cf. Section 9.3.3). Freemasonry further becomes well known through 

its beneficial vocation, sponsoring homes for the elderly, hospitals, sanatoriums, 

schools, etc. Also, the beautiful temples with club rooms and public restaurants 

cannot be overlooked. Further, Freemasons in the U.S. perform certain public 

ceremonies like laying the cornerstone for a new building. Moreover, the non- 

Masonic Shrine, an assemblage of Master Masons and a fun club, is famous for 

its charity, especially with regard to disabled children (cf. Section 8.5 on 

publicity and sociability). As stated by Henderson and Pope, "[m]embership of 

the Shriners is keenly sought, and it appears to grant a certain social status in 

America." 200 North American Masonry, together with its affiliated and sponsored 

orders and clubs, is a distinguished feature of the social live. Next to sports, 

fraternities seem to be a hobby of the Americans: 

In den USA gibt es außer der Freimaurerei eine Reihe von 

Organisationen, die selbst nicht zur Freimaurerei gehören, in die aber 

nur Freimaurer eintreten können. Diese spezifische Eigenart ist eine 

Auswirkung der Freimaurerei, die das gesamte Vereinsleben und damit 

das gesellige Leben in Amerika beeinflußt hat. Ein großer Teil des 

geselligen Lebens spielt sich in derartigen bruderschaftlichen 

Verbänden ab - abgesehen von beruflichen, sportlichen und politischen 

Vereinigungen. 201 

Similar to non-American Masons' reactions towards orders for women and 

children, other jurisdictions are skeptic with regard to the "playground" of 

American Masonry: "It must be noted that the Shriners are not countenanced by 

the Grand Lodges of England, Ireland and Scotland and some other non- 

American Grand Lodges. Masons belonging to these jurisdictions may not join 

the Shriners. Visitors from outside North America are advised to be aware of 

their own Grand Lodge policy in this area." 202 

International lodges find several other points to criticize with regard to 

American Masonry. For example, according to Mellor, American Masons have 

198 

Cf. Henderson and Pope, vol. I, p. 70. 

199 

Ibid, p. 71. Italics added. 

200 

Ibid, p. 73. 

201 

Kischke, p. 33. 

202 

Henderson and Pope, vol. I, p. 73.


kept the custom of rough initiation ceremonies, mistaking them for tests of 

courage: "La pratique d'épreuves physiques brutales s'est maintenue aux U.S.A., 

où elles sont encouragées en vue d'éprouver le courage du candidat. L'une d'elles 

consiste à lui ordonner de sauter, pieds nus, sur un plancher tapissé d'énormes 

clous... en caoutchouc." 203 This statement is in the same tone as the quotation 

introducing Chapter 2., that Masonry developed in the U.S. as football 

transmuted into rugby when imported overseas. However, "brutal" physical tests 

were not detected in American rituals during our investigation of the material. 

Perhaps, Mellor refers to fun ceremonies like "riding the goat" (see Section 

9.3.2). These are rare exceptions in the otherwise very solemn ceremonies. If 

Mellor has in mind other orders like the Shrine - where, admittedly, the 

candidates are not handled with kid gloves - it has to be remembered that the 

Shrine is not "Masonry" but called the "Master Mason's playground" (cf. Section 

7.3.1). Possibly, Mellor mistakes Freemasonry for another fraternity, the Knights 

of Pythias. The aim of Chapter 8. on different rituals will be to clearly show the 

differences between the symbolic teachings of Freemasonry and the fun 

ceremonies, wrapped in imitative rituals with Biblical flavor, of non-Masonic 

societies, behind which lie mostly economic reasons. 

203 Mellor, La Vie Quotidienne de la Franc-Maςonnerie Franςaise du XVIIIe siècle à nos Jours, p. 

40. The statement about the "rubber nails" on which Masonic candidates, according to Mellor, 

have to stand is very questionable. Such tests of courage can be observed in the Knights of Pythias 

(cf. Section 7.3.4), where the neophyte is made to stand with his bare feet on the points of sharp 

swords which, in fact, are made of rubber.

78 

Chapter 3 - Overview of Rites 

3. An Overview of Masonic Rites 

It is appropriate to define the term "Rite" in Masonry prior to beginning with 

an illustration of different models. There are two possibilities to interpret this 

word. If spelled with a lower case "r," "rite" has the significance as given by 

Webster's Dictionary, being an act of performing divine or solemn service, as 

established by law, precept, or custom; or a formal act or series of acts of 

religious or other solemn duty. 204 Masons perform several of these "rites," for 

example the rite of investiture, in which the candidate is clothed in an apron; the 

rite of discalceation, in which the candidate has to take off his shoes; or the rite 

of circumambulation, in which the candidate makes prescribed "travels" around 

the lodge room. "Rite" spelled with a capital "R" means in Masonry a collection 

of degrees associated under a common control or administration. 205 "Degrees" 

are ranks that describe the advancement of a Mason. To name and describe all 

the Masonic or quasi-Masonic Rites that have existed or exist would be beyond 

the scope of this dissertation. Coil's Masonic Encyclopedia deals with this 

subject on pages 525 - 563, and it is a large-format encyclopedia using small 

print. Therefore, in order to stay within the bounds of possibility, only the two 

most popular Rites will be considered, the Ancient & Accepted Scottish Rite and 

the York Rite. 

3.1 Ancient & Accepted Scottish Rite vs. York 

Rite 

These two rivaling systems were created at different times and places. 

Originally, there existed only one Rite, that of Ancient, Free, and Accepted 

Masons. It consisted merely of three degrees; namely, Entered Apprentice, 

Fellow Craft, and Master Mason. However, in Continental Europe and especially 

in France and Germany, Masonic careerists have added an infinite number of 

high degrees. The first Masonic "Rite" is the "Rite of Perfection," which 

stemmed from early 18 th century France and consisted of 25 degrees. In 1761, 

the original "Rite of Perfection" was brought to North America, to Charleston, 

N.C., where it was expanded to 33 degrees and named "Ancient and Accepted 

Scottish Rite." 206 According to Henderson and Pope, in the U.S., the Ancient & 

Accepted Scottish Rite is probably the most powerful and popular single 

Masonic organization. 207 It is governed by two independent Supreme Councils, 

204 Cf. CME, p. 525. 

205 Ibid. 

206 Ibid. 

207 Cf. Henderson and Pope, vol. I, p. 71.

Chapter 3 - Overview of Rites 79 

called the Northern and the Southern Jurisdictions. The Northern Jurisdiction 

includes the States north of the Mason-Dixon line and east of the Ohio River, 

while all the western States belong to the Southern Jurisdiction. The Ancient and 

Accepted Scottish Rite consists of 33 degrees, the three first of which are the 

three Craft degrees (Entered Apprentice, Fellow Craft, Master Mason), worked 

in a Craft lodge. Then follow five stages of advancement, 1. The Lodge of 

Perfection (4 th - 14 th degree), 2. The Princes of Jerusalem (15 th - 16 th degree), 3. 

Chapters Rose Croix (17 th and 18 th degree), 4. The Consistory (19 th - 32 nd 

degree), and 5. The Supreme Council (33 rd degree). 208 

According to Henderson and Pope, in the U.S., progress up to the 32 nd degree 

is readily and rapidly achievable, and about one Mason in five holds the 32 nd 

degree. This is partly due to the requirement to be either a 32 nd degree Scottish 

Rite Mason, or a Knights Templar in the York Rite in order to join the Shriners, 

a very popular non-Masonic fun club considered the "apex of Freemasonry" in 

America: "A commonly heard statement made in American Freemasonry is that 

a brother is a '32 nd degree Mason and a Shriner.' " 209 The 33 rd degree which is 

awarded to distinguished 32 nd degree Masons is considered an honor and is 

limited to 33 members of the Supreme Council. 210 

There are Masons who despise the whole eccentric line of high degrees, and 

conceive them as standing outside the "legitimate and Cosmopolitan" three 

degrees of Entered Apprentice, Fellow Craft, and Master Mason, and their 

completion in the Royal Arch Degree. In their opinion, they can only be 

considered as extraneous matter and are not connected with the original plan of 

Freemasonry. As Moore puts it, "[m]any of them bear evidence of being 'picked 

up' here and there from vestiges of a former long-forgotten system and purer 

faith." 211 

The entire Bible teems with evidence [...] of the existence of esoteric 

schools of knowledge, and the very prophecies themselves [...] read like 

the teachings of a secret religious guild, where knowledge was 

preserved that was hidden from the general populace, but which oozed 

out in mystic language and allegory, when the fervor of enthusiasm 

loosed the tongues of those gigantic poets of the olden time. [...] [T]he 

greater number of these modern rites and degrees have been arranged to 

suit the views and preconceived ideas of clever, visionary ritualists, and 

are but the mere conceit of their concocters, nearly equally meaningless 

and historically untrue. In this age of Christian enlightenment, what 

have we to do with the dogmas of the Platonic school, or with any vain 

endeavor to reconcile revealed truths of Scripture, and to offer vague 

and unsatisfactory statements? 212 

208 

This is valid for the American Scottish Rite under the Northern Jurisdiction. The system under the 

Southern Jurisdiction is similar, according to Henderson and Pope, p. 71. 

209 


210 

Cf. ibid,. 

211 

Quoted from Moore in Stillson (ed.), p. 758. 

212 

Quoted from Moore in Stillson (ed.), p. 758.

80 


The York Rite took its name from the old legends of the Craft, which led 

Masons to the hypothesis that York in North England was the cradle of English 

Freemasonry. 213 The Gothic Constitutions of Britain state that the first national 

assembly of Masons was held at York in the 10 th century A.D., as well as that the 

first royal charter was issued by King Athelstan at this very place. 214 Thus, 

"York" became a celebrated term in Freemasonry. In 1725, York Lodge began to 

meet as a Grand Lodge. Its Junior Warden was Francis Drake, who in an address 

of 1726 referred to the legendary first "Grand Lodge" at York at about 600 A.D., 

stating that York Lodge "was the Mother Lodge of them All," and that York 

possessed the "Grand Lodge of All England." 215 In fact, however, the Grand 

Lodge of England was situated in London. As Coil puts it, succeeding the three 

Craft degrees, the York Rite is probably the oldest Masonic Rite in existence. 216 

One of the first York lodges conferring the so-called York Rite degrees was 

Royal Arch at York, England, founded in 1744. 217 The York Rite which 

originally worked only the three degrees and the one of the Royal Arch was 

imported to France in 1725, and to America about the end of the eighteenth 

century. 218 The Continental Masons and the American ones imposed upon the 

Rite additional high degrees. In the U.S., these degrees were even referred to as 

the "American Rite," a name invented by Albert G. Mackey which, however, 

succumbed to the more familiar designation "York Rite." 219 

Today, the York Rite covers a series of nine, ten, or eleven degrees and 

orders, which are grouped in the following sub-Rites: 1. Those conferred in a 

Royal Arch Chapter. These are the degrees of Mark Master, Past Master, Most 

Excellent Master, and of the Royal Arch. This group is called in America 

"Capitular Rite." 2. Then, there are the degrees conferred in a Council of Royal 

and Select Masters. These degrees are the Royal Master degree, the Select 

Master degree, and the Super Excellent Master degree, all together forming the 

"Cryptic Rite." 3. The third group contains the degrees conferred in a Knights 

Templar Commandery. They are the Order of the Red Cross, the Order of Malta, 

and the Order of the Temple, constituting the "Chivalric Rite." 

The Ancient & Accepted Scottish Rite and the York Rite engage in a friendly 

rivalry for membership, both being well established in the U.S. Double 

membership is also possible. The following chart illustrates the succession of the 

degrees mentioned above: 

213 EOF, p. 871. 

214 Cf. CME, p. 560. 

215 Ibid. 

216 Ibid. 

217 Ibid. 

218 Cf. EOF, p. 871. 

219 Cf. CME, p. 529. Mackey (1807-1881) was an American Masonic historian, ritualist, symbologist, 

and the author of our often cited EOF.


Degrees of the Ancient & Accepted Scottish Rite and the York Rite 220 

3.2 Freemasonry and Women: Adoptive Rites 

& Co-Masonry 

When Freemasonry was given its "laws," i. e. its "Old Charges" of 

Anderson's Constitutions from 1723, the requirement for initiation was, among 

other things, "that every candidate for initiation must be a man, free-born and of 

lawful age." 221 Thus, according to the ancient landmarks, women could not 

become Freemasons. This was the case in the early 18 th century. However, 

Freemasonry has changed since. And society has changed a good deal, too. 

Freemasonry is not composed of operative masons any longer, who have to do 

hard physical work. And women have become emancipated in the meantime, and 

should be allowed to think and decide for themselves, and therefore to participate 

in the "mysteries" of a fraternal order. So did the countries react to the new 

challenge? 

The various countries treated this problem differently. Some were fast at it, 

and some suppress the necessity of action as long as possible. France was a 

220 Illustration taken from Scottish Rite Masonic Museum of Our National Heritage (publ.), 

Bespangled Painted & Embroidered, p. 5. 

221 Cf. CME, p. 364.

82 


pioneer as far as the question of initiating women is concerned. Mixed bodies 

began to be formed in France shortly after the invention of the Hauts Grades 

about 1738-40. At first, they were only para-Masonic institutions, but by 1760 

they became associated with French lodges. 222 In 1774, the French Grand Orient 

asserted control of such bodies and thereby expressed its recognition of their 

Masonic character, often sponsoring them: the mixed bodies became 

"adopted." 223 This technical term describes the relation between the androgynous 

orders and their foster parent, the Grand Orient de France. Hence, the term "Rites 

of Adoption." Just to name a few French Rites of Adoption with their founding 

dates: there were the "Companions of Penelope of Pallidium of Ladies" (1737- 

40), the "Knights and Ladies Rower" (1738 in Rouen; related to boats or ships), 

the "Dames of Mount Tabor" (about 1742 in Paris), and countless others. 

But was the kind of Freemasonry destined for women the same kind as for 

the men? What distinguishes adoptive Masonry from the "real" one? What kind 

of lessons are imparted to the women who are excluded from partaking in the 

true Masonic rituals? Lodges of adoption were created in France in the 18 th 

century in order to appease the women who did not keep back their verbal 

injuries against an institution that did not allow their participation. The Masons 

have learned from that and gave them their own lodges: "Die Freimaurerei hat, 

nachdem sie in Frankreich Eingang gefunden hatte, sonderliche Blüten gezeigt. 

Als ausschließlicher Männerbund gegründet, war sie seitens des schönen 

Geschlechtes mancherlei Mißdeutungen ausgesetzt [...]. Man fand einen galanten 

Ausweg, indem man Logen stiftete, in denen Männer und Frauen gemeinsam 

arbeiteten." 224 These French lodges of adoption became very popular, so that in 

1781, Maria Antoinette could say about them, "[t]out le monde en est." 225 The 

main occupation of these lodges of adoption were symbolic ceremonies, 

aesthetic conversations, and gorgeous feasts. After the French Revolution, this 

kind of lodges died out, but they were revived under the monarchy of the early 

19 th century. They had never existed in England and were a typical French 

development: 

222 Cf. ibid, p. 8. 

223 Cf. ibid. 

224 IFL, p. 17. 

225 Cf. ibid, p. 18. 

226 IFL, p. 18. 

Im allgemeinen bewegte sich deren Wirken zwischen symbolischen 

Zeremonien, Wohltun und schönen Festen. Im Wirbel der französischen 

Revolution versanken alle diese galanten Bildungen, die außer in 

Frankreich vorübergehend nur noch in den von Frankreich kulturell 

beeinflußten Ländern Fuß fassen konnten. [...] Das geistige Leben der 

Adoptionslogen ist rege und steht auf schöner Höhe. Abgesehen von der 

Mitwirkung von Brüdern der patronisierenden Logen und deren 

Verantwortlichkeit gegenüber der Grande Lodge besteht kein 

Zusammenhang mit der Freimaurerei. 226


As has been shown, according to the IFL there existed no connection 

between the lodges of adoption and Freemasonry. The rituals and pretensions are 

completely different. Chapter 8.2 on androgynous lodges will show that in spite 

of some similarities to Craft Masonry, the women are fed on Biblical and moral 

tenets, and that from the original "Craft" and the symbolism of stonemasonry not 

very much is left: 

The ceremonies of the adoptive lodges generally resembled those of a 

Masonic lodge, but the details were different, although gloves and 

aprons were presented to the candidate during the lecture and the 

symbolism of the Tower of Babel and the Theological Ladder were 

employed. The offices were about evenly divided between men and 

women and each wore a blue shoulder ribbon supporting a trowel and 

each was duly clad in white gloves and apron. The ceremonies were 

symbolic and moral and dealt with circumstances entirely apart from 

those found in Freemasonry. Saint Victor's Handbook of Female 

Masons states: 'The first Degree contains only, as it ought, moral ideas 

of Freemasonry; the Second Degree is the initiation into the first 

mysteries, commencing with the sin of Adam and concluding with the 

Ark of Noah [...]; the Third and Fourth Degrees are merely a series of 

types and figures drawn from the Holy Scriptures, by which we explain 

to the candidate the virtues which she ought to practice.' 227 

That many male Masons did not take the female degrees serious is vividly 

expressed in TRMC, where the content of androgynous rituals is described as 

trivial: "the modern character of such a rite, and its puerility, cannot but raise a 

smile on the cheek of every real brother of the Fraternity." 228 This English 

cyclopedia states that a banquet and a ball usually terminated the meetings of 

androgynous orders, and thus criticizes female lodges, while also mocking at 

modern male Masonry in England: "The preliminary ceremonies are but the 

formal prelude to these latter all-important objects, much as in modern English 

Masonry the ceremonies are the excuse for the eating and drinking, which is the 

real business [...]." 229 The French brethren were more tolerant towards their 

female fellow Masons. Too fast and too rigorous was the French development 

for many brethren of other nationalities. The French radicalism in favor of 

women also has its counterpart, for example the Grand Lodge of Pennsylvania 

which distances itself as far as possible from any connection with mixed orders: 

The attitude of Grand Lodges may vary from full recognition and 

control, such as that of the Grand Orient of France over its Rite of 

Adoption to that of the Grand Lodge of Pennsylvania which will have 

nothing to do with androgynous bodies, even to the extent of not 

227 CME, p. 11. 

228 TRMC, p. 22. 

229 Quoted in TRMC, p. 22.

84 


allowing the use of Masonic halls by them. It even prohibits its 

members from belonging to them. Between these two extremes there is 

a great variety of treatment, so that a given Grand Lodge may, itself, 

have difficulty in defining how far it has recognized the Masonic 

standing of androgynous bodies. 230 

In general, it can be said that the strict aversion towards the initiation of 

women has been modified since the great panic of the male Freemasons from the 

last two centuries has calmed. But talking about the universality of Freemasonry, 

we can observe that there are no common laws as to whether to accept women or 

not. As it appears, every Grand Lodge can judge on its own. At least, mixed 

orders like the American Eastern Star have managed to acquire a positive image 

in the eyes of "ordinary" Freemasons in some countries: 

Conditions with respect to mixed orders of Masons and their female 

relatives are likewise lacking in uniformity. Sentiment has undergone a 

great change over the past century. Protests against "female Masonry" 

and both androgynous and adopted orders at the middle of the 19 th 

century were vigorous and tinged with horror, it being feared that their 

spread would destroy Freemasonry. But, by the middle of the 20 th 

century, we find Grand Masters speaking of the Eastern Star in the same 

tones that would be used with respect to Chapter or Commandery and, 

furthermore, urging their lodges to sponsor and encourage such girls' 

orders as Job's Daughters and the Order of Rainbow for Girls. 231 

However, an example of a reactionary attitude towards the initiation of 

women is the United Grand Lodge of England which does not allow its members 

considered as "mainstream Masons" to associate with the Eastern Star, in 

contrast to the Grand Lodge of Scotland: 

The United Grand Lodge of England forbids its members to associate 

Masonically with the mixed-gender but female-oriented Order of the 

Eastern Star; there is no such prohibition by the Grand Lodge of 

Scotland, where the Order thrives. Among the requirements of this 

Order is active participation of male Masons in certain offices. There 

are a few Eastern Star chapters in England, chartered from Scotland; 

these have a dispensation from Grand Chapter, to fill male-oriented 

offices with female members if necessary. 232 

In the debate whether women are to be admitted into Freemasonry or not, 

Germany is one of the more reactionary countries. We can compare this to the 

situation of women in other fields of society in Germany, for example, not so 

230 CME, p. 8. 

231 Ibid. Bold print added. 



long ago they were not admitted to serve in the army, and as far as mining is 

concerned, they are still not allowed to work below ground - for moral as well as 

for physical reasons. Other countries have more modern ideas in these sectors. In 

1926, a German Mason could published the following - which still is the opinion 

of many individual Masons today: 

Die Freimaurerei beruht auf der Gleichheit der Mitglieder im Tempel; 

dieser Grundsatz könnte bei der Zulassung von Frauen aus Gründen der 

feinen Sitte nicht aufrechterhalten bleiben. Zu bedenken ist auch, daß 

die Anwesenheit von Frauen bei den unter scharfem Ausschlusse der 

Oeffentlichkeit stattfindenden Tempelarbeiten das Gerede über die 

Freimaurerei, das ohne dies recht umfangreich ist, noch vergrößern und 

vermehren würde. Deshalb glauben wir deutsche Freimaurer das 

Vorbild einer Gruppe Franzosen nicht nachahmen zu können, die unter 

dem Namen "Droit humain" gemischte Logen [...] gegründet haben. [...] 

Wir wissen die Macht des weiblichen Gemütes besonders bei unserer 

Wohltätigkeitspflege zu schätzen und wir suchen dazu unsere 

Bundesgenossen vorzugsweise in den Reihen unserer Schwestern. 

Trotzdem glauben wir sie mit guten Gründen den Arbeiten im Tempel 

fernhalten zu müssen. 233 

Fluhrer, the author of this quotation, expresses the thought of most of his 

contemporaries. He sees the "demureness" of the lodge endangered by the 

presence of women. And he fears for its "secrecy." He stresses the giving of 

charity, in which he sees the favorite task of women, and which makes them 

useful for the male lodge. But generally, their most hindering character trait is 

gossiping, and therefore they cannot be allowed to know the secret work of the 

order also. The German brethren did not even invent a substitute of lasting 

importance for the women. Of course, there have always been attempts in 

Masonic history, and also in German Masonic history, to establish clubs, circles, 

and orders for women, but they have nothing to do with real Freemasonry. 

We can compare this statement to the reasoning of male Masons in our 

chapters on mixed American rituals, the Order of the Eastern Star and the 

Amaranth. The American brethren have invented androgynous orders to provide 

the whining women with a substitute, a kind of Masonry for their own use. They 

assigned to the women the role of giving and receiving charity. In the late 1800s, 

when these American co-Masonic orders were founded, the state did not provide 

social insurance, and therefore it was important for male Masons, who had a 

fraternal benefit system, to make sure that their female relatives were equally 

well protected. Thus, they gave them some nice Biblical ceremony and some 

very secret hand signs and passwords, so that the women "could make 

themselves known" to a Masonic brother when they were in distress. 

Furthermore, they were pacified and could play their own "ritual." This was 

certainly a good thing in those times, but nowadays? We are not arguing that the 

233 Fluhrer, p. 12.

86 


ceremonies of the Eastern Star and the Amaranth are not beautiful and morally 

enlightening - the reader can judge that for herself or himself when coming to the 

corresponding chapters. Instead of receiving "working tools" to improve their 

character, as in male Freemasonry, the "sisters" are fed with images of flowers 

and animals. The men of their times must have thought it fit for them to ponder 

upon the symbolism of a rose, a dove, and a lily-of-the valley. But at least these 

female orders had a peculiar "language," made up by signs, grips, tokens, and a 

diction abundant with symbolism and metaphors. And it is this "language" that is 

our principal concern. We are not going to get embroiled in feminist discussions 

on the topic. 

However, in order to do no injustice to the German Masons, we have to 

include here some personal experiences of the author, made in 1999 - 2001. 

There exists "modern" and "real Freemasonry" for women in Germany today, 

although according to Grand Lodge law, such lodges would be called "irregular" 

or "clandestine." Everyone can witness their being in action, because the socalled 

"guest evenings" of German lodges are open to anybody who is interested 

in the topic. 234 These entirely female lodges are relatively young, being founded 

in the 1980s and 1990s 235 , according to their proper information published on the 

Internet. Thus, when visiting several guest evenings of the female lodge 

TUSCULUM in Düsseldorf, we were told with regard to their history that 

several women had received a Masonic ritual from a brother, which was an eclat 

at that time. So, the women could found their own lodge, and they have made 

only minor changes to the ritual. Thus, they possess the "real Freemasonry" and 

no substitute, and we think this development should be encouraged. From our 

experience we can say that the guest evenings are very well accepted by the local 

population; about forty ladies, sisters and guests, assembled at each meeting. The 

membership in female lodges also seems to have no problems (maybe because 

the novelty has not yet worn off). We talked to the Worshipful Master of a male 

lodge of another German city who complained that his lodge only had six 

brethren, and that they had to meet in a restaurant because they could not afford 

their own lodge building any more. (We are not arguing here that male 

Freemasonry is going to die out!) But it is a fact that male lodges complain about 

an increase of the percentage of old members. From personal experience, we 

would estimate that the average age of female Masons is about five to ten years 

lower than that of male Masons. 236 As to the reaction of the brethren towards the 

advancement of their female competitors, on a guest evening of male 

Freemasons in Düsseldorf, the brethren told us that the "sisters" are not 

234 Here, we have to admit that as a woman, the author was welcomed at a guest evening of a male 

lodge, but was not allowed to be accompanied by a man when visiting a female lodge - allegedly, 

for space reasons. 

235 Several dates of foundation, according to http://www.freimaurerinnen.de: Düsseldorf (1982), 

Mannheim (1983), Köln (1992), Wiesbaden (1995), Dortmund (2000). There are eleven female 

lodges under the Grand Lodge "Zur Humanität" in Germany so far. 

236 This personal observation of the author is locally limited and will not be supported with statistics. 

Details about lodges can be obtained directly from them or from their Internet homepages.


administratively recognized, but that they are "personally recognized" by the 

brethren. Is this the first step towards a new Masonic era? 

3.3 "Negro Freemasonry" (Prince Hall) in the 

U.S. 

... [T]he study of Prince Hall Freemasonry in the United States is the 

story of a major social foundation of the black bourgeoisie, an 

institution that allows us to better understand one of the key segments of 

black society. 237 

In this chapter, Freemasonry for colored people in the United States will be 

viewed as a sociopolitical institution. We will emphasize its fundamental role as 

a vehicle for the ruling elite of the Afro-American middle class to solidify the ingroup's 

class definition and its identity, self-pride, and distinction from the black 

mob. A striking point, however, is that there exists a separate Freemasonry for 

colored people at all. Throughout Masonic literature, we will find the antitheses 

of "Caucasian/Negro Freemasonry," "white/black Freemasonry" (often seen as 

synonymous with "regular/irregular Freemasonry"), as well as pejorative 

expressions like "Niggerdom in Regalia." 238 In addition to their political 

incorrectness, these terms also give us the paradoxical feeling that in our modern 

times where slavery and apartheid have been overcome, there remains 

segregation within a social institution that lauds itself above all to be tolerant 

towards race and creed. 

Historically, we will see that the development of politics and black 

Freemasonry in the United States is strongly connected. The destruction of the 

slave system facilitated the spread of the Order among the blacks in the South. It 

is quite understandable that the white governments were against the unifying of 

masses of slave blacks in a secretive fraternity. The white South anticipated the 

danger emanating from blacks meeting together without supervision and getting 

well organized. However, after the Civil War, black Masonry had the 

opportunity to spread in the reconstructed South. 

In a modern American Masonic encyclopedia (CME) we can read the 

following idealistic statement concerning "black Freemasonry": 

This is a misnomer. There is actually no strictly black or white 

Freemasonry. Men of all races are members of Masonic bodies that are 

predominantly one color or the other. Except for off-shoot, or renegade, 

bodies calling themselves 'Masonic' there is no color or religious 

restriction within Freemasonry. This is not to say there are not 

237 Muraskin, p. 42. 

238 Walkes, Black Square & Compass, p. 80. Cited from "Pomeroy's Democrat," August 26 th , 1871.

88 


clandestine organizations of white or black men calling themselves 

'Masonic.' 239 

The above quotation is very utopian indeed; history has proven contrary to 

the assertion. This statement merely refers to the regularity of a Masonic body 

and claims that there are clandestine off-shoots of all colors. According to the 

statement above, generally, black Freemasonry is legitimate. Legitimacy, as we 

have already seen is defined administratively as having a charter granted by a 

recognized mother lodge, such as the Grand Lodge of England. Nevertheless, 

whatever proofs of legitimacy black lodges have tried to procure, even their 

having the same ritual as white lodges did not save them from being excluded, 

ignored, and denied regularity. So what were the reasons for white lodges to 

keep black lodges apart? Neither Jewish nor American Indian brethren 

encountered as many difficulties as colored Freemasons, although their 

initiations were also disputed in several countries or depended on the goodwill of 

individual lodges. In the annals of Caucasian American Grand Lodges, we can 

read regulations such as "Exclusion of persons of the Negro race is in accordance 

with Masonic law and the ancient Charges and Regulations, 240 " "A mixture of 

white and Negro blood made a man ineligible for the degrees of Masonry, 241 " "A 

candidate 'must be a free-born white man, 242 ' "A Mason who discusses 

Freemasonry with a Negro should be expelled from his Lodge, 243 " and 

"Admission of persons of color should be inexpedient and tend to mar the 

harmony of the fraternity." 244 

One of the major reasons for excluding the blacks used to be the Masonic 

requirement of the Ancient Constitutions that the initiate has to be a "free" man. 

After the abolition of slavery, there were free black men interested in Masonry 

who, however, were not "free born." If white Masons interpreted "free" as "free 

born," this automatically meant exclusion of such applicants. However, this 

rather seems to be an alibi reason, for we can conclude from the following 

quotation that economic reasons and race prejudice played a more important role. 

We can read in the Proceedings of the Grand Lodge, F. & A.M. of New York for 

1851: 

It is not proper to initiate in our Lodges, persons of the Negro race; and 

their exclusion is in accordance with Masonic law and the Ancient 

Charges, and regulations, because of their depressed social condition; 

the general lack of intelligence, which unfit them, as a body, to work or 

239 CME, p. 98. 

240 Cited in Walkes, A Prince Hall Masonic Quiz Book, p. 78, from Proceedings of Grand Lodge, 

A.F. & A.M. of Iowa, for 1852. 

241 Ibid, cited from a decision of the Grand Master of the Grand Lodge, A.F. & A.M. of Louisiana, 

from 1924. 

242 Ibid, cited from the Constitution of Grand Lodge, A.F. & A.M. of North Carolina, edition of 

1915. 

243 Ibid, cited from Proceedings of Grand Lodge, F. & A.M. of Mississippi, for 1899. 

244 Ibid, cited from Proceedings of Grand Lodge, F. & .M. of Ohio, for 1847.


adorn the craft; the impropriety in making them our equals in one place, 

when from their social condition [...] we cannot do so in others, their not 

being, as a general thing FREE BORN; [...] finally, their not being, as a 

race, persons of 'good report,' or who can be 'well recommended' as 

subjects for initiation; they very seldom being persons who have any 

trade, estate, office, occupation, or visible way of acquiring an honest 

livelihood, and working for the craft, as becomes members of this 

ancient and honorable fraternity, but likewise something to spare for the 

works of charity, [...] 'eating no man's bread for naught [...].' 245 

While the racist lodge statements mentioned above are historical, we can 

observe similar objections in more modern times. Thus, the Grand Lodge, A.F. 

& A.M. of Texas, states in its Constitution and Laws from 1948 that "[...] they 

regard all Negro lodges as clandestine, illegal and un-Masonic, and [...] they 

regard as highly censurable the course of any Grand Lodge in the United States 

which shall recognize such bodies of Negroes as Masonic Lodges." 246 That the 

economic reasons for excluding the colored people are but alibi reasons becomes 

obvious when we consider the strong antipathy of many whites towards the black 

race. Several Caucasian Masons did not dispute the common creator of both 

black and white Masons, but declared the latter unfit for certain things, which 

they based on their conception of "scientific ethnology": 

No Negro ever born is the social or moral peer of a white man ... To 

return to the question [...], we will say 'the colored folk' are the creatures 

of the same Creator as ourselves, but so are Kentucky mules. The 

Negroes have many good traits, but they cannot make Masons any more 

than they would make good husbands for our daughters. 247 

The exclusion of black Masons from the white fraternity cannot be based on 

religious arguments, either. Black Freemasons do not enter this institution with a 

kind of "bush religion" but manifest their belief in monotheism and swear on the 

Bible. When they remain unrecognized by certain white American lodges in 

spite of this, it must be a case of pure racism, as a former Grand Master of the 

Grand Orient de France states. He further remarks that French Masonry has 

always had friendly relations with the Prince Hall fraternity: 

Depuis toujours, les loges maçonniques françaises comptent, en leurs 

rangs, des francs-maçons de couleur, et le Grand Orient de France 

entretient des relations fraternelles avec la maçonnerie de Prince-Hall, 

dont les représentants qualifiés viennent chaque année saluer 

solennellement son assemblée générale, c'est-à-dire le convent. Ils sont 

reçus avec les mêmes honneurs que les dignitaires des autres puissances 

245 

Quoted in Walkes, A Prince Hall Masonic Quiz Book, p. 79. 

246 

Ibid, p. 78/80. 

247 

Ibid, p. 86, from fraternal correspondence from the 1940s.

90 


maçonniques. Par contre, la Franc-Maçonnerie blanche américaine leur 

interdit l'entrée de ses temples... Et c'est bien de racisme qu'il s'agit, 

puisque la Franc-Maçonnerie de Prince-Hall s'est ralliée au 

monothéisme et prête serment sur la Bible. 248 

Sadly, however, a racist attitude still seems to be prevalent in a number of 

today's Caucasian Masonic bodies who have not yet recognized black 

Freemasonry as their equal. Having made the experience that many North 

American Caucasian lodges refused them recognition, the black Masons turned 

towards their European brethren with the hope to be met with nondiscrimination. 

Thus, the Grand Master of Alabama expressed his hope that European 

Freemasons would "[t]each the American Mason that though they may not 

recognize us, the time is coming when the Masonic world will, and then it will 

be too late, when the VOX POPULI will recognize us." 249 As could be expected 

from the humanitarian outline of the Grand Orient of France, it declared openly 

that racial discrimination was un-Masonic, and reproached the English and 

American Masonic streams for being dogmatic and racist: 

Le dogmatisme a toujours porté en soi toutes les tares du passé politique 

dont il relève. L'une de ces tares, la plus grave peut-être, c'est le 

racisme. La franc-maçonnerie anglo-saxonne et, spécialement la francmaçonnerie 

des U.S.A., n'échappent pas à la malfaisance de cet autre 

dogme: la supériorité de l'homme blanc qui entraîne la ségrégation 

raciale. 250 

European lodges ran the risk of encountering the disfavor of white American 

lodges when they recognized black ones. This was the case with the German 

Grand Lodge of Hamburg, for example, which recognized the black Grand 

Lodges of Ohio and Massachusetts, thus causing relations to be severed with the 

white Grand Lodge of New York. 

However, since World War II, there have been a few instances where colored 

Masons sat peacefully in lodge together with white American and French 

Masons: this was the case in the military lodges stationed in Europe: "[...] à 

l'époque récente où l'armée américaine tenait ses quartiers en France, il n'était 

pas rare de rencontrer, dans une loge du Grand Orient de France, un franc-maçon 

noir de Prince-Hall assis entre un franc-maçon blanc français et un franc-maçon 

blanc américain." 251 

It is astonishing how even in times of great difficulties, white lodges rejected 

the help and intermission of black lodges. For example, when the Grand Lodge 

of England asked foreign Masonic bodies for financial aid during the German 

bombing in the Second World War, it refused and returned the donation of the 

248 Mitterrand, p. 59/60. 

249 Cited in Muraskin, p. 204. 


251 Ibid, p. 60.


Prince Hall Masons of New York. The black brethren were outraged and 

humiliated, but their English brethren certainly feared to bring about an 

alienation with the white American lodges at a time of great need. 252 Here, we 

see how great the impact of political inter-relationship can be on lodge decisions. 

Since the black Americans constitute a microcosm in a white society, 

Masonry in their realm means something special to them and has a more severe 

impact on this group than on the common white man. We can compare this to the 

situation of Freemasonry in the 18 th and 19 th centuries, when it was considered a 

means of practicing free speech and thought in an environment that had not yet 

developed so far as to grant every citizen these fundamental rights. Those were 

times when Freemasonry had a real sociological "sense," which diminishes in 

our modern times where it becomes more or less a philosophical spare time club. 

However, black Freemasonry, especially in the times of apartheid has retained 

this purpose to guarantee its members a certain freedom, respect, also financial 

means, and most importantly, self-pride during a political and sociological 

suppression of the race. 

Thus, we can see black Freemasonry as a microcosm within the Masonic 

macrocosm, which makes our research more interesting since most features of 

common Masonry are intensified in "Negro Freemasonry." This remarkably 

long-lived and healthy institution has done a great deal for the colored people in 

a material as well as in a nonmaterial sense. Historically, Prince Hall Masons 

have preserved run-away slaves from becoming victims of the Fugitive Slave 

Act. Black Masonry has reacted to race riots, lynchings, and unjust court 

proceedings. It further has helped cities during epidemics, supported the building 

of black communities, and procured education for black children. We may not be 

far off in saying that until today, black Freemasonry has functioned as a kind of 

self-help group for the race: 

Masons, like most of the black middle class, have believed that a 

fundamental difference between blacks and other American ethnic 

groups has been the black man's lack of a tradition of cooperative selfhelp. 

They have felt foreign groups such as the Jews and Italians have 

gained internal cohesion, external "white" respect, and group upward 

mobility because of the mutual support they have provided their own 

people. For many Masons their fraternity has presented the possibility 

that this supposed black failing could be rectified, throughout the entire 

community. This hope has been one of the major attractions of the 

Order for its adherents. 253 

We will encounter more emotions in black than in Caucasian Freemasonry, 

since the Prince Hall fraternity has created an outlet for the socio-psychological 

needs of its adherents and provided a stage for living out their newly defined 

social role. Black Masonry, similar to the church, is an institution that has 

252 For a full account, see Muraskin, p. 205. 

253 Muraskin, p. 133.

92 


allowed its members to have experiences forbidden to them in the larger 

community, as long as there was no equality of black and white citizens. 

Often the Order directly instructs members in social roles with which 

they have had no previous contact, other times it simply (but 

significantly) allows Masons to increase their proficiency at roles they 

have known but which the limited range of opportunities for blacks has 

denied them occasion to exercise. The Masons have long felt that the 

results of this training, in ideas and action, has been of great importance 

not only for the individual but for the race. 254 

Since there are several aspects of black Freemasonry to analyze, most of 

them not only on a social plane but deeply psychological in nature, they will be 

discussed in different sections: 

• the official history of Prince Hall Masonry; 

• black Masonic historical tradition; 

• black Masonic self-definition; 

• rivaling fraternal organizations; 

• financial and job-related reasons to join Prince Hall Masonry; 

• prestige reasons; 

• black Masonic partisan politics and the civil rights movement; 

• and the problems of universality. 

3.3.1 The Official History of Prince Hall 

Masonry 

On March 6 th , 1775, Prince Hall and 14 other colored men 255 were initiated 

into Freemasonry in the colony of Massachusetts by a Sergeant of the Irish 

Military Lodge No. 441, which was attached to the 38 th Foot of the British Army. 

The colored Masons received a permit so that they were able to make a 

procession on St. John's Day and bury their dead in Masonic manners. On July 

3 rd , 1775, African Lodge was founded in Boston. 256 When the Army was 

withdrawn, the black Masons applied to the Grand Lodge of England (the 

254 Ibid, p. 131. 

255 14 other colored men according to CME, p. 98; according to EOF, p. 508, there were 13. 

256 Several additional examples of such early black lodge formations can be cited, such as the 

founding of the Lodge at Fredericksburgh in the Colony of Virginia on September 1 st , 1752. In 

1758, this lodge requested and received a charter from the Grand Lodge of Scotland. Cf. CME, p. 

98.


"Moderns") for a charter, which was granted on September 29 th , 1784, but 

received only on April 29 th , 1787. 

After Prince Hall's death in 1807, African Lodge is said to have become 

"dormant" (which is the Masonic technical term for falling into abeyance) for 

want of a leader. Allegedly, African Lodge ceased its connection with the Grand 

Lodge of England for many years, and about the beginning of the 19 th century its 

registration was stricken from the rolls of the United Grand Lodge of England. In 

1827, African Lodge was revived, but this time the Grand Lodge of England 

refused recognition. Therefore, the black Masons resolved that "with what 

knowledge they possessed of Masonry, and as people of color by themselves, 

they were, and ought by rights to be, free and independent of other Lodges." 257 

Soon after, they changed their lodge's name into "Prince Hall Grand Lodge," and 

began to issue charters for the constitution of subordinate black lodges, from 

which have proceeded the black lodges of the U.S. By today's Masonic 

standards, African Lodge of Boston did not possess the right and power to form 

itself into a Grand or Mother Lodge, but, as Walkes states, "we are dealing with 

a 'nation within a nation' in the midst of a hostile mainstream which by its very 

laws was attempting to keep the Black inferior [...]." 258 Several other black 

Masonic bodies used similar procedures as African Lodge. 

3.3.2 Black Masonic Historical Tradition 

The legendary provenance of black Freemasonry as interpreted by black 

Masonic historians is rather strange, even compared to the already unusual, farfetched, 

various explications of white Masonic historians when referring to their 

mythological origins. We would naturally suppose that the black Freemasons, 

who have assimilated the rituals of white Freemasonry, have also taken over the 

white Masons' alleged historical line. But on the contrary, the black Freemasons 

have a totally different way of tracing themselves back to Biblical times; a 

fashion that is resplendent of self-pride and race-pride. While several white 

Masonic historians used to claim that their institution dates back to King 

Solomon, black Masons still pretend to stem from the ancient Egyptians. Not 

only that the Egyptians were not black, also the identification of Afro-Americans 

with the Egyptians instead of the Jews is very appalling. Folk heritage of Afro- 

American blacks has it that they either stem from Jewish heroes of the Old 

Testament, or from the ancient Ethiopians. So why the strange notion that black 

Masonry descends from the Egyptians? This question can only be answered 

when we consider the value system of the white American society adopted by the 

blacks in order to gain on their part respect in the eyes of the superior whites: 

257 EOF, p. 508. 

258 Walkes, A Prince Hall Masonic Quiz Book, p. 8/9.

94 


That black pride is shaped and limited by the white standards of what 

one should be proud of is strikingly illustrated where black Masons 

have traditionally attempted to be most aggressive in their self-image: 

their claims that the blacks are the descendants of the ancient Egyptians. 

[...] The linking of Afro-Americans with Egyptians makes sense only in 

terms of the silent dialogue between whites and blacks in America. It 

means that middle-class blacks accept white evaluations of what 

civilization and culture are (i.e. Pyramids "yes," Bantu villages "no"), 

and gains its nationalistic and prideful quality of turning the tables on 

the dominant race only after the white man's ground rules have been 

accepted. 259 

We can only understand this peculiarity of black Masonic "history" when we 

keep in mind the status of the black slaves in America, and the wish of the black 

Mason, who belongs to a black elite, to depart forever from this slavery image. 

Therefore, black Masons prefer to be identified rather with a Biblical people of 

slaveholders than with one of slaves, as it is true for white Masons when they 

trace themselves back to Solomon, king of the Jews, a race enslaved by the 

Egyptians. Thus, the black Masons, for psychological reasons, reverse the 

master-slave-relationship: 

To the whites the Egyptians were the great builder race, the fathers of 

Mediterranean and, therefore of Western civilization. To claim descent 

from them was, first, to accept white values of what greatness was and, 

second, to present oneself to whites as deserving of their solicitude. 

(The fact that the Egyptians held the Jews in bondage and were 

slaveholders, not slaves, may not, on some deeper level, be displeasing 

to many middle-class blacks who want to forget their history of bondage 

in America.) 260 

For reasons of establishing race-pride among their members, black Masons 

have challenged their white counterparts who refused them legitimacy by 

denying them Masonic regularity with a falsified historical conception. The 

inheritance of an alleged Masonic past furnishes the blacks with a glorious 

history, contrary to their image as a marginalized, underprivileged, oppressed 

group coming out of slavery and fighting apartheid. As Muraskin quotes from 

Californian Proceedings, dating 1936, " 'Indeed, the black Mason is not even a 

member of the 'profane' world, since 'In the strict and ancient and technical sense 

of the word Masons are a 'peculiar' people - a people dedicated and set apart.' " 261 

Thus, the blacks can consider themselves a 'chosen people' that is distinguished 

from the profanes and intended to lead the world. This chosen group alone is 

invested with the knowledge of a "mystery" that remains incomprehensible for 

259 Muraskin, p. 212/213. 

260 Muraskin, p. 212/213. 

261 Ibid, p. 198.


the profane world. As Muraskin rightly notes, most of these ideas are not the 

particular conception of black Masons but are shared by their white brethren as 

well - however, they "play a special role for the Negro which is either not 

necessary or, more likely, less necessary for his white brethren." 262 This is 

evident because the white race has not lived the experience of being enslaved, 

and therefore it has never felt the necessity to prove itself worthy in the eyes of a 

"superior" race. Therefore, 

[...] one repeatedly finds remarks like, 'The doors of Freemasonry were 

open to the Sons of Africa and they were practicing the same in 

America when some of the ancestors of our Southern friends were 

feudal slaves and vassals to the lords of Europe,' in Masonic literature. 

In this remark we see an interesting turning of the tables; the Negro is 

not a descendant of slaves, the white man is. 263 

Black Masonic historians even go so far as to put in question the legitimacy 

of the white Masons' alleged historical line. Thus, the Grand Lecturer of 

Alabama said in 1925: "[...] history tells us of the many dark-skinned kings and 

rulers as being among the first and foremost ancient Masons like the [...] sphinx 

whose lips are sealed. They left us in doubt as to the unsolved mystery of the 

whiteman's [sic] claims as to his lawful right to our inheritance [Masonry]." 264 

In order to receive the predicate of regularity from the white Masons, without 

which Prince Hall Masonry would be illegitimate, the black Masons have 

scrupulously adhered to the ritual, conception, and custom of white Masonry. 

However, as we can see from the Proceedings of the Report of the Committee on 

Research from California, dated 1919, black recital of the order's legendary 

history differs significantly from white mythological history insofar that the 

black Masons claim: 

'We learn from science that the first man was the black man found in 

Africa, then we concede the beginning of man was the black man.' And 

it is also known that 'the ancient Egyptians were the original man - the 

black man. So out of Egypt and through the black man, the world gains 

its first knowledge of the worship of the deity and the cultivation of 

science...' Thus the white man received Masonry, both operative and 

speculative, 'through Egypt as the first man - the black man.' Not only 

were 'the Negroes ... the founders of [the] arts, sciences and [other] 

forms of culture instead of being only hewers of wood and drawers of 

water... It must not be forgotten that Solomon, the builder of the great 

Temple ... is the great foundation upon which Masonry the world over 

stands. Solomon was a black man.' 265 

262 

Ibid, p. 198/199. 

263 

Cited in Muraskin, p. 199. 

264 

Ibid. 

265 

Ibid, p. 197.

96 


Concluding, we can say that by claiming Masonic history as their own, the 

black Masons have achieved a special status in society. Of course, this is mainly 

a psychological phenomenon, since it cannot be expected from white Masons to 

agree with the black Masons' interpretation. However, it has given the blacks a 

positive heritage, something to be proud of, since Masonry is considered a haven 

of freedom and liberty of thought and speech, as well as of democratic and 

cultural values. This new pride helps black middle-class Masons to overcome 

their slave past and see themselves as worthy individuals in modern society. 

Prince Hall Masonry is characteristic of the black middle class. There are other, 

more aggressive associations that have tried to do the same for the black third 

class: 

Because of these psychological effects, the institution of Masonry has 

done for the black middle class in a moderate way what the heterodox 

religious cults have done for the black lower class - cults like the Black 

Muslims, the Black Jews or Father Divine's movement. Both perform 

the important role of stripping their adherents of their slave past and 

giving them a new identity and sense of self-respect (sometimes to the 

extent of giving them a new name); and providing a philosophy-history 

that explains their past (which is glorious), their present (which is 

meaningful and pregnant with prospects), and their future (which is 

apocalyptic and millennial), and which foresees the black man 

inheriting the earth. 266 

3.3.3 Black Masonic Self-Definition 

The extent to which the black Masons adapt white Masonry, including its 

most racist features, is astonishing. Black Masons want to earn the recognition of 

their white brethren, whatever it may cost. They even continue to use as legal 

texts the antiquated, politically incorrect, and fundamentally racist writings of 

white Masons. One of the most widely and highly respected white Masonic 

authorities is Albert Mackey, the author of the dictionary we have quoted so 

often in this dissertation. Mackey was an "antebellum Charleston gentleman who 

believed in the innate inferiority of Negroes and the absolute ineligibility of 

blacks to join the Order" 267 , who explicitly states his view of the race question in 

his books. However, the great importance of Mackey for understanding Masonic 

law makes it impossible for black Masons not to refer to his works - even if they 

are confronted with a long-standing undercurrent of hostility and racial 

prejudice. 


267 Ibid, p. 215.


Black Masons form a special in-group in North American society that is 

situated under the white middle-class bourgeoisie and above the black third 

class. This group, in order to maintain its inner cohesion and class-pride, needs 

to distinguish itself both from the whites, the "big brother," and from the black 

masses, with whom it will have nothing to do. The black middle class, and 

especially the Masonic one, adheres to a moral and behavioral code that is 

demanded of this class. The models for bourgeois respectability for Afro- 

American blacks are the white men. Consequently, they try to imitate the whites 

in certain ways, and the black mob necessarily has to be excluded from such 

refined circles. This, of course, leads to the better-off and the worse-off blacks in 

the United States becoming alienated. Prince Hall Masonry is not the only social 

institution fostering such an estrangement between the second and the third black 

class, but one of the most effective ones. As Muraskin puts it, 

[t]o give reality to the perceived and real differences between the selfproclaimed 

middle class and the black majority, institutions providing 

social distance had to be created. Such institutions brought together men 

considered eligible for middle-class status, and excluded all others. 

They gave the members support in maintaining the moral and 

behavioral characteristics that were considered class defining. By 

enabling members of the new class to meet and interact, they helped 

form a socially cohesive and self-conscious group. Prince Hall 

Freemasonry has been one of the most important of those institutions. 268 

Thus, black Freemasonry with its rigid and exclusionary admission system 

managed to separate the in-group members from what they considered the black 

mob: "To allow nonbourgeois men to enter would destroy the Order's ability to 

serve as a badly needed model for the race, weaken the resolve of the 

membership to maintain their life style, and destroy the Order's potency as a 

class-defining institution." 269 To cultivate a secret language and ritual allows a 

downtrodden race to distinguish itself from the primitiveness of the even lower 

masses. Even the often heard accusation of a worldwide aristocratic Masonic 

conspiracy probably did less damage to the self-conception of black Masons than 

of white ones, because being an imagined threat could make black Masons feel 

proud: "For a despised minority, accusations of hidden power do not hurt the 

ego." 270 

So far we have dealt with Afro-American Masonry as prevalent in the U.S. 

We would also like to mention the meaning of Masonry to a minority group in 

Sierra Leone, where the Craft has also expanded. Here, the Creoles, living in the 

capital city of Freetown, gain the pleasure of identification with a Western 

cultural institution and acceptance as social equals by whites through 

Freemasonry. The Creoles constitute a black professional and business elite, 

268 Muraskin, p. 25/26. 

269 Ibid, p. 26. 

270 Ibid, p. 36.

98 


stemming from the descendants of British and Canadian slaves. They differ from 

the indigenous tribes in culture and ethics, and tend to look down on them as 

inferiors: 

While the Creoles have Freemasonry as their fraternal organization, the 

natives have their own 'bush' societies, one of which (the Poro) is a 

powerful political and social organization. Masonry is extremely 

prestigious, and all those who can afford to enter it and are accepted - 

about one out of three Creoles - do so. The cost of joining the Order is 

so high, and the 'necessary banqueting' so expensive, that many non- 

Masonic Creoles protest at the fraternity's 'snobbishness.' Within the 

Order, despite the official claims of equality, the socially and 

economically most powerful men within the Creole group dominate. 

The Order's membership thus constitutes an elite within an elite [...]. 271 

This in-group has achieved what Afro-American Masons have dreamed of 

but never quite succeeded in obtaining. Masonry helps this small population 

living in one geographic area of the country to unify the group and to 

differentiate itself from outsiders. Although the Creoles do not use Masonry 

consciously as a political force, it serves them as one. The maintenance of a 

mystique and the consequent acceptance on the part of the whites enhances their 

distinctiveness vis-a-vis the natives, and "Freemasonry, as a European 

organization, is seen as the hall-mark of superiority, in contrast to the 'bush' 

secret societies." 272 From the Creole example we can see that identification with 

Western cultural standards through fraternities may prove ego-boosting for other 

races. 

3.3.4 Prince Hall Freemasonry and Rivaling 

Fraternal Organizations 

In our later chapters on rituals, we will deal with rivaling institutions that 

have nothing to do with Masonry, except for having copied several outer forms, 

symbols, and ceremonies from the Royal Art. Such fraternal organizations, 

whether they be insurance companies or social clubs, have the function of 

binding a certain group together, and by the exclusion of outsiders they enhance 

the cohesion of the in-group. In the white society, there were many such 

fraternities during the last three centuries. Black society, however, was in this 

sense under-organized insofar as there were no clubs or institutions the black 

middle class citizen could attend. Freemasonry, followed by other fraternities, 

such as the Knights of Pythias and the Odd Fellows, with whom we will also 


272 Cited in ibid, p. 187.


deal in our ritualistic chapters, has filled this gap, a development that proved 

helpful in establishing self-pride and self-consciousness among the black middle 

class men. 

In creating social and psychological distance between its 

membership and the majority of blacks, Masonry has not 

worked alone. Rather, it has been one link in a chain of 

mutually supportive organizations which perform similar roles. 

Many of these organizations, like Masonry, are fraternal orders 

(e.g., Odd Fellows, Knights of Pythias, and the Order of Elks). 

Taken as a network of interlocking and cooperative 

organizations, Masonry and its higher degree auxiliaries, allied 

fraternal orders, and the middle-class churches have formed an 

environment conductive to the creation, maintenance, and 

protection of a self-conscious, socially cohesive black middleclass 

community. 273 

It is indisputable that Prince Hall Masonry, like Freemasonry in general, 

suffered from the increasing success of competitive social institutions. In the 

period from 1865 - 1900 274 , Masonry and similar fraternities formed the major 

social institution in black society, for there were few others. The importance and 

attractiveness of black Masonry sank as soon as the black middle class created 

other institutions that fulfilled the same role. Since those were less serious and 

offered more fun and activities than Masonry, they constituted an alternative for 

potential members of the Craft: 

Black society was under-organized and lacked institutions, and thus a 

Masonic lodge with a few dozen members could easily be the second 

major social institution (next to the church) in a small town or even in a 

city like Chicago. With the growth of major black urban centers, and the 

creation of many civic and social organizations, Masonry had to become 

[...] one group among many. 

[...] Modern specialized institutions such as professional societies, 

college fraternities, civil right organizations, social clubs, and charities 

have offered distinctive services and far greater social exclusiveness 

than Masonry, all of which have hurt the Order's ability to attract the 

elite of the middle class. 275 

However, as we shall see in the following section, black Masonry retains it 

importance with regard to the economic welfare of its members. 


274 Cf. ibid, p. 30. 

275 Ibid, p. 31.

100 


3.3.5 Financial and Job-Related Reasons to 

Join PHA 

"Since education was viewed as the key to upward mobility and ultimately to 

racial equality, Masonic responsibility for the orphans of deceased Masons could 

not be complete without some provisions for their training." 276 Having no 

education generally means becoming unemployed and destitute. In black society, 

a lack of education and training, as well as high figures of unemployment were 

even more crucial than in white society. Masonry for many meant a way out of 

this hopeless situation. Black Masonic charities grant scholarships for promising 

black students and sponsor the education of children of deceased Masons. For 

the black community, such educational programs financed by the lodges were a 

great step towards the gaining of middle class living standards. Education did not 

remain a privilege of the white race. Besides these youth projects, Prince Hall 

Masonry also managed to foster "culture" among its members through its very 

rituals and customs. Examples include knowing the ritual by heart, pronouncing 

toasts and holding Masonic speeches. These requirements of the Order have 

trained the members in such simple necessities as good rhetoric and grammar. 

In Masonry, the initiate is told of the importance of learning, of history, 

and of science. He is taught that the Order is dedicated to the 

maintenance of the liberal arts, to the furtherance of mathematics, 

rhetoric and music. Masonry, he is informed, not only supports these 

intellectual pursuits, but its history is intimately linked with their 

creation; Masonry actually invented "culture." The achievements of 

Freemasonry, black and white, may be infinitely below its claims, and 

in practice Masons may encourage rhetoric more than any other liberal 

art, but this does not nullify the Order's power to widen the intellectual 

horizons of its followers. Within one institution, secular intellectuality 

and religious enthusiasm coexists [...]. 277 

We will see in our later chapters on rituals that the Masonic initiate is told the 

importance of the seven liberal arts and sciences, the five human senses, the five 

architectural orders, etc. These teachings might represent a kind of basic 

education and common knowledge for the less educated black man. Further, the 

Craft with its principle of "working the rough stone" imparts on its members the 

art of self-refinement, both in character and in outward behavior. Refined 

manners can be useful to black Masons beyond the fraternal institution, for 

example in their professions or families. Apart from such fundamental teachings, 

Prince Hall Masonry also allows its adherents to acquire skills in different job 

categories, such as in jurisdiction and business management. So, we see that 

black Freemasonry does not offer fanciful, escape-oriented roles alone - although 




it has to be admitted that several of its colorful, pompous offices may only 

soothe the demand for prestige within the Order's own ranks. Black Masons are 

able to gain job experiences that were denied them from the white society for a 

long time, for example in the field of jurisdiction. The Order with its own 

fraternal trials served as an example, for the techniques learned there could also 

be applied in black communal life: 

One of the most important social roles in the American system of selfgovernment 

is concerned with the judicial process, specifically with the 

jury trial; and it is in the area of conducting Masonic trials that the 

fraternity performs one of its most significant functions. The Order is 

based upon an extensive body of laws and regulations; and in the 

interpretation of these laws, members of the fraternity learn to play the 

role of judge, juryman, advocate, prosecutor, and witness. Through this 

activity Masonry compensates for the lack of knowledge in the black 

community about how to administer justice. 278 

Furthermore, black Masonry brought with it the opportunity to acquire skills 

needed in different administrative jobs. The various lodge committees, e.g. for 

charity, burial, benefit, etc., had to be led and organized. Prestigious jobs that 

were withheld from the blacks in the white society could be filled within the ingroup 

by black Masons. From secretary to manager there were countless 

possibilities to prove one's talent: 

The Prince Hall fraternity offers many opportunities for members to 

learn and exercise the business skills the Order values so highly. 

Besides the internal operation of the local and Grand Lodges, the 

fraternity engages in a host of business undertakings, all of which 

involve the membership, and especially its leaders, in business decisions 

and management. [...] [M]ost Grand Lodges have established some kind 

of relief, charity, or burial program, each working on a different system 

of collection or distribution for the benefit of the members, their 

widows, or orphans. These programs constitute major financial 

undertakings requiring great skill in their successful operation. Such 

programs provide a vast number of opportunities for ambitious and 

talented blacks. 279 

We have already noted that a good rhetoric was instilled in the lodge 

members. Those interested in a further development of these qualities could try 

their luck in the field of journalism and editing. Lodge journals offered the 

opportunity of developing one's faculties in creative writing: 

278 Ibid, p. 125. 


102 


[...] [I]n their attempt to raise the intellectual level of the Craft and to 

bind the Craft together, many states have embarked upon journalistic 

ventures. These constitute yet another form of enterprise. Working on 

the magazines, members have been able to learn to exercise their 

knowledge of editing, writing, reporting, organizing, and distributing. 

Often the editors of the Masonic journals have been noted and 

experienced black newspapermen who have worked on major black 

'secular' papers. 280 

Last but not least, business administrators were, so to speak, trained by 

Masonic lodges. They were needed to run Prince Hall banks, farms, homes, 

presses, etc. Freemasonry thus functioned as a city within a city, offering various 

job opportunities that were not confined to Masonic life but also served for egoboosting 

or career aspirations outside the Craft. Black middle class men could 

act the part of judges, jurors, prosecutors, legislators, businessmen, journalists, 

correspondents, and publishers. Their newly acquired skills certainly not only 

gained them respect within the fraternity, but also by the white society. 

Besides endowment departments, many Grand Lodges have also run old 

age or orphan homes, banks or credit unions, farms, commercial 

buildings and printing presses. All of these projects have required able 

business administrators. For the Masons who occupy these positions, 

the fraternity performs two major functions: first, providing an outlet for 

the entrepreneurial desires which the larger white society creates and 

then frustrates, and second, providing training in business techniques 

which ultimately may be useable in the black community outside of 

Masonry. 281 

And since Prince Hall Masonry, like the Caucasian institution, has several 

auxiliary orders for women and youths, for example the Heroines of Jericho, 

practically the same social advantages were granted to those. As far as the high 

numbers of unemployed blacks are concerned, the American fraternity in some 

places has tried to meet this problem by creating agencies to arrange for jobs: 

"Some Masonic lodges, Grand and local, have found that employment bureaus 

are yet another way to give substance to their ideal of Masonic charity" 282 : 

280 Ibid, p. 158. 

281 Ibid, p. 130. 

282 Ibid, p. 153. 

[...] [I]n 1960, the Grand Master of California told the fraternity that he 

believed employment agencies supported by the Grand Lodge should be 

set up in strategic places in the state and an employment opportunity 

foundation established to support and implement fair employment 

practices. The head of Illinois Masonry, Ashby Carter, in the late 1940s 

and early 1950s, while not directly involved in creating employment


agencies, did lead the fraternity in the fight for a permanent fair 

employment practice committee in Illinois. The records also show that 

employment was a concern of many local as well as Grand lodges, with 

many of the more progressive ones setting up employment committees 

to aid members in locating jobs. 283 

Another point has to be mentioned, although it comes near to "un-Masonic 

conduct": as in Caucasian Freemasonry, Prince Hall brethren also are 

accustomed to put in a good word for unemployed brethren to help them through 

their fraternal love. It is an often heard accusation in all countries that 

appointments and promotions are "cooked up" in the lodges, and in many cases 

this is true. In the American society, for a long time trade unions were not open 

to blacks, and therefore they had no representative for their demands and 

problems. In order to get a good reference, blacks could rely on their Masonic 

ties. 

[...] [T]here were no trade unions and few civil service positions open to 

blacks. If a man needed a reference, someone to vouch for his good 

character, belonging to a respectable fraternity such as Masonry was 

mandatory. Not only that, if a brother knew of an opening where he 

worked he would let his fellows know, and 'put in a good word for 

them.' This practice of aiding brothers in employment has been a very 

important function of the Order on an unofficial level. If blacks as a 

group were more economically secure and had businesses that 

employed more workers, it would have been even more important - as it 

is among whites. 284 

Generally speaking, it can be presumed that black Masons are financially 

better off than black profanes: "Compared to the average black man, Masons 

have been and are more likely to be relatively prosperous, to hold a better, more 

secure job, and to own rather than rent a home." 285 Consequently, black Masons 

can afford the price of a bourgeois lifestyle. They can adhere to the middle-class 

ethic, and although this is not solely a matter of money, since there are also many 

poor people being faithful to it, it is very helpful in retaining a living standard 

resembling the one of the white middle class that serves as a model. "Prince Hall 

Masonry assumes that its members are economically better off than most blacks, 

and this assumption appears to be correct." 286 

As an appendix to this section on job-related reasons to join Masonry, we 

shall annex some articles from a French Caucasian Masonic magazine in which 

people have used their Masonic title to find a job. We have further depicted an 

appellation to Masons to help their brethren who are without a job to find one. 


284 Ibid, p. 156. 



104 


This shows how one brotherly hand helps the other. There is also an article that 

offers free courses to acquire office skills to Masons and their families. 

illustration on the left: Masonic appellation to the brothers and sisters to 

help unemployed Masons to find a job; taken from Le Carré Long, N° 4, 

1982, p. 27 (white Masonry) 

illustration above on the right: advertisement for a free service for Masons 

and their families, helping them to acquire office skills (white Masonry). 

Taken from The Masonic World, March, 1924, p. 37.

3.3.6 Prestige Reasons 


illustration below: 

le carré long, N° 3, 1982, p. 64: Masons looking for jobs, rooms, or baby 

sitters, indicating their membership by the symbol of the three points (white 

Masonry) 

On the one hand, Prince Hall Masonry, like its Caucasian counterpart, has an 

ego-boosting function, created by its hierarchical offices, fancy costumes, and 

pompous titles. Thus, as we will see in our exemplary chapter on the female 

auxiliary order, the Heroines of Jericho, the members can wear royal attire and 

play Princess and Honored Queen, wearing a crown. On the other hand, the 

Order is no means for escapists to flee the harsh reality of black society in a 

white capitalist environment, for it also offers real social advantages. 

[...] Prince Hall Masonry over the years has not been a fantasy world in 

which blacks have escaped from the problems besetting their race. 

There have been fun and games, parades and costumes, incredible titles, 

and much else. Some of the effects of these things have been

106 


dysfunctional [...]. But despite them, the Masons have been concerned 

and involved in their communities, especially in relation to the white 

society. The role Prince Hall has played is one the Masons can be proud 

of; its achievements no one can take away from them. 287 

However, apart from authentic job opportunities granted by the fraternity, we 

must not neglect the impact of an inherent fiction. Psychologically, one can 

assume that the Order's "role playing" and "disguising" has served much in 

establishing race pride among the black adherents, who were denied such 

aspiring roles by the white community. Thus, Prince Hall Masonry has become 

both an outlet and compensation for frustrations experienced in the social and 

political environment. By pretending to be someone else with a high-sounding 

title, wearing the insignia of power, of kings and queens (a photograph of the 

latter is included in our ritualistic chapter on the Heroines of Jericho), black 

Masons could live out their human needs: 

Observers of black society have often talked about the importance of 

social clubs or fraternities as an outlet for psychological frustrations of 

blacks. People who are denied the opportunity to "be someone" are able 

to adopt fancy names, glamorous gowns, and compete for long-winded 

titles as a way of compensating. Many authors have gone so far as to 

postulate certain "human needs," such as the need to play politics, and 

have assumed that when such needs are frustrated in one area they must 

come out in another - such as the fraternity. 288 

Thus, the blacks are staging their social aspirations in Freemasonry. Although 

it cannot be denied that several offices of Freemasonry do not include real power 

but are merely executive, ceremonial, and "for decoration only," there are other 

lodge offices that demand greater responsibility and ability of their occupants. 

Membership in the Order brings another advantage - the Masons have learned 

"how to behave." The codex of Masonry demands a refined behavior: "The 

requirements for becoming a Mason force the initiate to handle himself calmly 

before a group of people, to speak well, to commit to memory and retain a 

substantial body of information, and to generally acquire 'social grace.' " 289 These 

qualities are the same as required to become popular in any social undertaking 

outside the fraternity, and thus enhance the prestige of the members. 

Another outward sign of prestige is of materialistic structure - the Masonic 

temple. In black Freemasonry, this building has acquired an even more important 

meaning than in white Masonry, with a real temple building fever resulting from 

the commonly accepted notion that in capitalistic America, neither a man nor a 

race is anything unless he or it is a property owner. Thus, the jurisdictions 

compete in erecting the most bombastic, colossal, and beautiful temple to 


288 Ibid, p. 123. 



demonstrate their riches and ability. An outsider could denounce this kind of 

expenditure as fraternal waste and dysfunctional boasting, and argue that black 

Masonic lodges would do better to spend these amounts for charity, scholarships, 

and homes for the old people and orphans instead. However, one has to consider 

the psychological impact of a splendid temple on the race pride: 

While the Order has worked hard to make charity a reality, it has spared 

absolutely no effort or expense in its attempt to give its ideal of property 

ownership substance. [...] [E]ach state hopes that its edifice will be the 

largest and most expensive in black America. [...] The psychological 

importance of the Temple must be understood. For the Masons the 

Grand Lodge Temple is more than a material object. It is an 

indispensable symbol of black manhood; it demonstrates as nothing 

else 'the mental ability and financial sacrifice ... [and] evidence[s] the 

business genius and race consciousness of our group...' It 'represents the 

thrift, industry and business tact' of both colored Masons and non- 

Masons, and serves as 'a source of pride and inspiration to the entire 

Colored Race.' 290 

3.3.7 Black Masonic Partisan Politics and 

the Civil Rights Movement 

We know that the Masonic doctrine does not allow the discussion of politics 

in the lodge room. However, as Muraskin states, "[t]he prohibition on partisan 

politics in Masonry, while inhibitory, has never been universally enforced." 291 

Moreover, the Masonic press has been involved in politics. The most frequent 

offenders were, among others, the black Masons of Illinois. This fact may 

explain the following statement of the Grand Master of Illinois from 1916, who 

warned the members against using the lodge for political meetings and Masonic 

symbols for promoting political ideas: "Brethren using Masonic Lodge literature 

for political purposes and for publishing and circulating lodge emblems of 

masonic [sic] cuts, and titles, and numbers of other things which are unmasonic, 

are liable to discipline. 292 

Black Masons have recognized how important it was for the black citizens to 

vote, a right the blacks had finally earned after a long time of political nonentity. 

Voting was expected to be essential for the life of the community, for living 

under laws in the making of which the community has had no part, and being led 

by officers in whose selection the population has taken no activity is similar to 

290 

Ibid, p. 157; citing from Review (Georgia; 1946), Proceedings (California, 1952), and Review 

(Georgia, 1938). Bold print added. 

291 

Ibid, p. 224. 

292 Ibid.

108 


slavery. Therefore, Prince Hall Grand Masters have continually emphasized the 

importance of the ballot. In order to avoid direct political conflict within the 

lodge, black Masons sometimes tricked by discussing the problem of voting 

without reference to any specific election or representative. Generally, it is "far 

more common to find exhortations to register and vote as a general duty than to 

find political electioneering." 293 However, there were some more radical 

Masonic bodies and journals taking an active interest in political activity. For 

example, the National Fraternal Review, the official journal of Illinois 

Freemasonry, spoke out against one of the front runners in the race for the 

Democratic presidential nomination, Senator James Reed, in a 1927 editorial: 

The article suggested that Prince Hall Masons and blacks generally 

should realize that the man was an expert manipulator of Negrophopia 

[sic] and a danger to the American black man. The next year the Review 

engaged in a campaign to convince its readers that the blacks of 

Chicago should elect their own black congressman. The very fact that 

whites had discriminated against blacks and pushed them into a ghetto 

now provided them with the means of self-protection, if only they 

would vote as a united group. A few months later, the journal went even 

further, beginning to sprinkle throughout its pages articles and 'fillers' 

supporting specific politicians, and pointedly noting their Prince Hall 

Masonic affiliation. 294 

Thus, the recommended voting as a "united group" of black Masons could 

have a certain impact on nominations. Another political decision with which 

black Masons interfered was the question of education. It was seen as the single 

most important factor in achieving success, and its quality needed to be greatly 

improved. In the eyes of black Masons, white candidates who do not stand 

firmly for black rights are prone to lose the black vote. Leading black Masons 

suggested to the brethren to resort to the polls and pick representatives who are 

responsive to their demands: "In their efforts to improve Negro education, the 

Prince Hall Masons have found that pressure on local officials, and voting for 

progressive school administrators and politicians, were complemented by direct 

lobbying in the state legislatures." 295 We can see that not only on a local level, 

but also on state level the black Masons tried to demonstrate the inferior 

conditions in black schools, in order to achieve improvement. They repeatedly 

sent representatives to the state legislature, in order to persuade it to raise the 

appropriation for black education. If one Grand Lodge had accomplished such a 

task, other Grand Lodges followed the example. 

Most Grand Lodges have maintained committees on education which 

each year make recommendations to the membership. It has been quite 

293 Cf. Muraskin, p. 226. 

294 Ibid, p. 225. 

295 Ibid, p. 227.


common for such committees to recommend that all subordinate lodges 

encourage the local authorities to provide longer school terms, better 

school buildings, and increased salaries for black teachers. 296 

The position of Prince Hall Masons has not been meek. This is for example 

proven by the firm stand of a committee of the Grand Lodge of Texas in 1939 in 

its report on the Southern black teachers' fight for equal salaries for equal work. 

The committee enthusiastically noted that what black teachers had achieved in 

Kentucky by a strike could be accomplished everywhere. Consequently, 

Alabama, Tennessee, and Louisiana teachers followed the example, and the 

Grand Lodge committee of Texas hoped to see the movement spread throughout 

the South. It reminded the black Masons that "the only way to get justice in any 

field of labor is to fight for it, plan for it and pay for it." 297 Thus, it becomes 

evident that Masonry sometimes even functioned as a kind of strike leader, if 

only campaigning for civil rights ideas by spreading such thoughts among the 

unity of its members. 

Now let us look at the inter-relationship between black Masonry and other 

political movements in North America. With regard to the 1920s, we will see in 

our chapter on the Morgan Scandal describing the abduction and possible 

elimination of a traitor that this affair had done no damage to black Freemasonry. 

When a wave of anti-Masonry rolled through the states, the white Masons lost 

their prestige and were considered conspirators, kidnappers, and murderers, but 

the black Masons were not affected very much. During the anti-Communist 

crusade during the 1950s, the black Masons feared that they would be "Redbaited;" 

therefore, they continually passed resolutions attacking the Red menace 

to show their loyalty to the government. The black Masons were much more 

concerned with their fight for civil rights, and spiced their anti-Communist 

rhetoric with claims for racial equality: "Basically, the Masons were willing to 

support anti-Communism as long as it did not endanger their own efforts for civil 

equality; and when necessary [sic] they used it to achieve their goals." 298 


297 Cited in ibid, from Proceedings of the Committee on Education from Texas, 1939. 

298 Ibid, p. 229.

110 


3.3.8 Problems of Universality 

Unfortunately, integration with the American white Masons was not 

forthcoming. The dream that "black" Masonry and "white" 

Masonry would become simply "Freemasonry" had to be either 

abandoned, or more commonly, indefinitely deferred. Instead, the 

blacks concentrated upon obtaining "recognition" from whites rather 

than integration. 299 

It is bad enough that such a tolerant institution as the Royal Art should 

distinguish between "Caucasian" and "Negro" Masonry. In dealing with the 

antithesis of black and white Masonry, we come across a hierarchy between 

"dark" and "colored" Masonry: "Intraracial 'blackballing' by light-skinned blacks 

against darker ones was probably fairly widespread in the Order. Indeed, it 

continued to some extent well into the twentieth century." 300 It can be supposed 

that a relative democratization of black Freemasonry came up only after the turn 

of the 20th century when darker blacks of the non-elite middle class entered the 

Craft. The colored people joined Freemasonry for the same reasons as the 

European Jews had done - by this measure they hoped to overcome racial 

prejudice and separation. 

The Order's claim to universal brotherhood combined with its social 

prestige (aristocratic and/or bourgeois) proved attractive to the two 

major proscribed "racial" groups (Jews and Blacks) in Euro-American 

society as their members broke out of the social and cultural isolation of 

their folk communities. [...] 

The free blacks of eighteenth-century America, like the Jews of 

Europe, were attracted to the Masonic fraternity, and for much the same 

reasons. Prince Hall and his followers saw Freemasonry as a meeting 

ground where notions of black and white did not exist. They also saw 

themselves as a black elite entitled to fraternize with white aristocrats 

and burghers on an equal level. 301 

Two different streams are noticeable in black Freemasonry - on the one hand 

the black Masons who try to imitate their white brethren in order to be respected, 

and on the other hand those who have a more separatist position and prefer a 

largely independent kind of Masonry. Thus, although "the real alternative for the 

black Mason has not been go-it-alone Afro-American Nationalism, but quiet 

acceptance of his 'place' in the American caste system," 302 black Masons have 

created a front against white Masons by the foundation of the National Compact. 

This organization resulted from internal dissent among black Masonic bodies 

299 

Muraskin, p. 196. Bold print added. 

300 

Ibid, p. 41. 

301 

Ibid, p. 23/24. 

302 

Muraskin, p. 215.


and tried to unify the latter, so that the compact would be strong enough to 

oppose the white fraternity: 

In the spread of Prince Hall Freemasonry, one problem that plagued the 

leadership stemmed from an unsuccessful experiment with national 

unity. Because of internal black Masonic factionalism [...], a group of 

prominent leaders decided to set up a National Masonic Grand Lodge, a 

body superior to the state Grand Lodges. They hoped to end internal 

dissent, create a nationwide Masonic communication network, and help 

present a united front of black Masons to the whites. 303 

The National Grand Lodge or Compact was "organized for survival during a 

period in American history that was particularly harsh for Black America," 304 

and is a black institution similar to the Conservators of Rob Morris who tried to 

unify the rituals of the white fraternity (cf. Section 14.5). However, the attempt 

of centralization rather led to increased friction and disunity, and the National 

Compact was relatively short-lived since more and more states withdrew from it, 

declaring it an un-Masonic institution. 

It is only against the background of the 'madness' of that year that the 

formation of the National Grand Lodge or 'Compact,' can be placed into 

proper perspective. Those critics who attempt to view the Freemasonry 

of the Black man in America in the same vein as mainstream American 

Freemasonry cannot comprehend that they are dealing with two 

Americas and two peoples, who had little in common. Though the laws 

of Freemasonry as derived from England may have had strict 

guidelines, they could hardly apply to a people who lived in the racist 

atmosphere that existed during that period. Prince Hall Masons looked 

for survival more than precedents in Masonic regulations. 305 

Black Masonic universality was dispersed by politics of expansionism. The 

black fraternity attempted to bring light and truth to the people throughout the 

United States. Thus, the oldest Grand Lodges established lodges in the southern 

and western States. In 1916, New York Prince Hall Grand Lodge reported that its 

first Masonic district included Manhattan, the Bronx, and the Bahama Islands. 

Then, it ultimately carried Masonry into Connecticut, North Carolina, Halifax, 

Nova Scotia, the Bahamas, and Barbados, and in 1968 it established a lodge in 

Guyana, South America. The following chart reproduced from Henderson and 

Pope's Freemasonry Universal 306 shows the distribution of Prince Hall 

Freemasonry in the United States and their possessions: 

303 Ibid, p. 39. Bold print added. 



306 Henderson and Pope, vol. I, p. 211.

112 


But also in African states we can note an advancement of black Masonic 

activity. Here, we have to distinguish between the Masonry that was brought to 

Africa by the white colonialists in the late 18 th century, and Prince Hall Masonry. 

The first kind of African Masonry was intended for the white colonialists. Prince 

Hall Masonry for the blacks was introduced much later, and it was only in the 

20 th century that blacks entered the Craft in numbers worth mentioning. 

Freemasonry was brought to Africa in the form of a lodge in 1772, when 

Goede Hoop Lodge No. 18 was erected at Cape Town, which possessed a charter 

from the Grand East of the Netherlands. African Masonic development can be 

seen as developing proportionally to the economic advancement of the region 

and the prevalence of white population. Until the 19 th century there occurred no 

real economic development in most areas, and consequently, the Masonic 

activity was rather low. After the First World War, and especially after the 

Second the Craft began to stride forward, and lodges were constituted rapidly. In 

areas of large European population, Freemasonry was most likely to be found. 

The great colonial powers who carved up Africa were the Portuguese, Spanish, 

Dutch, British, French, Belgians, Germans, and Italians. The greatest Masonic 

growth took place in the former British colonies of Eastern, Western, and 

Southern Africa. According to Henderson and Pope, "[o]utside British territory, 

Masonry met with relatively limited success." 307 The Grand Orients of France, 

Belgium, and Portugal, who do not belong to "mainstream" Masonry and are not 

recognized by the latter, founded the majority of non-British lodges. 



As we have said before, it is only in the 20 th century that blacks have joined 

African Freemasonry in any strength. As Henderson and Pope state, "[u]p until 

the Second World War and the subsequent progressive political independence of 

the African nations, there had been a reluctance in many lodges [...] to admit 

non-whites to membership." 308 However, except for the situation in South Africa, 

the Masonic racial question is said to have been largely settled by now. Even if 

white Masons refused blacks the entry into their lodges, Freemasonry purely for 

blacks advanced: "Prince Hall Masonry's concern with Africa is only one 

example of what might be called 'black American Masonic expansionism.' The 

black Masons, in keeping with solidly American principles, have always shown 

an inclination to carry the light of virtue to other lands." 309 In some states, such 

as Liberia, black Masonry works together with the political elite and thus causes 

the Craft to blossom: 

In addition to providing links for black Masonic lodges throughout the 

country, and helping to unify the black middle-class communities in 

which they are situated, Prince Hall Masonry has forged ties with black 

lodges (and their communities) throughout the world. The most 

important non-American jurisdiction in Prince Hall Masonry is the 

Grand Lodge of Liberia. The position of Masonry in the Republic of 

Liberia is everything the black Masons could desire for their fraternity. 

The Grand Lodge and the Government of the Republic exist in an 

intimate embrace in which access to political power is tied to fraternal 

standing. 310 

Finally, we would like to comment on the latest developments in black 

Freemasonry. It is a fact that practically all appendant organizations known to 

white Masons also exist in black Masonry, such as Royal Arch Chapters, Eastern 

Star Chapters, Commanderies of Knights Templar, Supreme Councils of the 

Scottish Rite, the Shrine, etc. Recently, the world-wide recognition of the 

regularity of black Masonry has made progress. In 1995, the following Grand 

Lodges have recognized Prince Hall Masonry: California (conditional), 

Colorado, Connecticut, Idaho, Massachusetts, Minnesota, Nebraska, North 

Dakota, Washington, Wisconsin, Wyoming, New Brunswick, Prince Edward 

Island and Quebec. 311 And at last, the United Grand Lodge of England resolved 

on December 14 th , 1994 that the Prince Hall Grand Lodge of Massachusetts 

"should now be accepted as regular and recognized." 312 The Prince Hall Grand 

Lodge of Massachusetts is seen as the mother Grand Lodge from which all other 

Prince Hall Grand Lodges are descendant. 

308 Ibid, p. 14. 


310 Muraskin, p. 185. Note that Muraskin's work was published in 1975. Therefore, his research data 

might be outdated in some points. 

311 Cf. CME, p. 100-101. 

312 Ibid, p. 101.

114 


Masonry for blacks has fought a long fight for recognition. The previous subchapters 

have shown its advantages for the black population, its merits as well as 

the problems it causes, and we shall sum up the foregoing evaluation with a 

quotation from an address of Allen E. Roberts of Virginia at the Conference of 

Grand Masters in 1989, where he spoke on the topic "universality": 

[T]his universality incorporates Brotherly Love for all God's creatures. 

It is way past time for all good men to stand toe to toe to fight the 

attacks of the bigots of race, religion, politics, and terror by whatever 

name they carry. Let's start with one segment of our Brotherhood - 

Prince Hall Masonry. For more than two centuries this has been the 

most lied about organization in the world. Caucasian Freemasonry has 

misstated the facts about it; Black Freemasons and their supporters have 

exaggerated its history and its hierarchy. Finally, reasonable men on 

both sides are searching for and finding the truth.... Let me simply say 

that any Masonic organization that has stood the test of time - 214 years 

in this case - must be considered legitimate. 313 

313 Cited in ibid, p. 100. 

Prince Hall pin

Chapter 4 - Signs & Symbols 115 

4. Signs & Symbols of the Three Degrees 

The chapter sequence of this book has been deliberately chosen. To say it in 

Masonic terms - one builds upon the other. This chapter, together with Chapter 5 

on technical terminology and Chapter 6 on the peculiarities of the Masonic 

language, constitutes the basis for the understanding of the "universal Masonic 

language" which is exemplified in Chapter 7. on rituals. Freemasonry uses a 

strange symbolic diction, and the symbolism has to be understood before one can 

attribute a sense to a single Masonic phrase. This fact shall be illustrated with the 

help of the textual example below, showing the interaction of symbolism and 

meaning. It will confuse the reader who is yet unaccustomed to Masonic 

symbolism. What can probably be meant by the following paragraphs taken from 

a Royal Arch ritual? 

(1) 

You have been conducted around the outer courts of the temple, viewed 

its beautiful proportions, its massive pillars, its star-decked canopy, 

its mosaic pavement, its lights, jewels and furniture. [...] 

(2) 

You have been introduced into the Middle Chamber, and learned that 

true education renders the mind capable of accepting, and holding in 

reverence, the sacred name of Deity. [...] 

(3) 

You have entered the unfinished Sanctum Sanctorum, and there in the 

integrity and inflexible fidelity of the illustrious Tyrian, witnessed an 

example of firmness and fortitude never surpassed in the history of man. 

[...] 

(4) 

You have wrought in the quarries, and have learned that only true and 

perfect work should bear the mark of the faithful craftsman and justly 

entitle him to wages.[...] 

(5) 

You have now seen the descendants of the noble builders of the 

temple turn from the faith of their fathers [...]. You have seen them [...] 

led back over a rough and rugged road, to the scenes of their former 

glory; there to labor, [...] to rebuild at least a semblance of those things 

which they had lost. And finally, you have seen [...] the Blessed Book 

restored [...]. [...] 314 

314 Grand Chapter of Royal Arch Masons of the State of California, Ritual of the Grand Chapter of 

Royal Arch Masons of the State of California, p. 170/171. The two degrees of Past Master and 

Most Excellent Master coming before the Royal Arch degree have been left out, since they are also 

not dealt with in Chapter 8 on rituals. The symbols are bold-printed.

116 

Chapter 4 - Signs & Symbols 

The solution is the following: These all describe initiation ceremonies into 

(1) the First Degree (Entered Apprentice), (2) the Second Degree (Fellow Craft), 

(3) the Third Degree (Master Mason), (4) the Fourth Degree (Mark Master), and 

(5) the Seventh Degree (Holy Royal Arch, the "crowning" of Masonry). The five 

corresponding rituals are summarized and explained in Chapter 8. This textual 

example has been chosen because it employs all the principal symbols of each of 

these degrees, which are communicated to the candidate in lectures following his 

initiation ceremony. The bold-printed symbols in the quotation above will be 

categorized and analyzed in the following sections of Chapter 4. Thus, Section 

4.1 deals with the symbolism of rooms and furniture in Freemasonry. Here, the 

bold-printed key words "temple," "proportions," "pillars," "starry-decked 

canopy or heaven," "mosaic pavement or checkered floor," and "furniture" 

will be explained. Further, the mystery of the "Middle Chamber" will be 

resolved as the room that the candidate of the Second Degree enters in order to 

climb the "winding stairs." At the top of the winding stairs the letter G (the 

sacred name of Deity) is displayed. The name of the lodge during the ritual of 

the Third Degree is the unfinished Sanctum Sanctorum, the Holy of Holies. It 

is unfinished because Grand Master Hiram Abiff, the illustrious Tyrian, was 

killed. His death caused the disappearance of "the Mason's word." However, the 

"lost Mason's word," i.e. the name of Deity, as well as God's laws (the "Blessed 

Book") are rediscovered during excavations when King Solomon's temple is 

rebuilt. These excavations symbolically take place in the Royal Arch Degree. 

Section 4.2 comments on the working tools of the different Masonic degrees. 

Among them also figure the working tools of Mark Masonry, the fourth degree, 

whose candidates symbolically "work in the quarries" where they find a perfect 

keystone bearing a mystical mark. If a workman has produced good and faithful 

work, he earns his wages - the symbolic reward given to Masons and an allusion 

to life after death. 

Section 4.3 describes the symbolic clothing and equipment of Freemasons. 

The other sections of Chapter 4 explain the symbolism of light and color, as well 

as a number of common Masonic symbols that are taught in the three degrees of 

Craft Masonry and appear on certificates, carpets, jewelry, etc. Further, other 

forms of signs will be analyzed, such as acoustic signs, signs of touch, or signs 

made by movements and steps.


4.1 Rooms and Furniture 

Q: [...] of what is the interior of a Masonic Lodge 

composed? 

A: Ornaments, Furniture, and Jewels. 

Q: Name the Ornaments. 

A: The Mosaic Pavement, the Blazing Star, and the Indented or 

Tessellated Border. [...] 

Q: Name the furniture of the Lodge. 

A: The Volume of the Sacred Law, the Compasses, and the 

Square. 

[...] 

Q: Our Brother speaks of Jewels [...]. How many have we [...]? 

A: Three movable, and three immovable. 315 

Before the language of the Masons can be examined, it is necessary to talk 

about the rooms in which they gather and where the ritualistic diction is 

employed. These rooms are symbolic, and therefore contain mystic elements. 

The above dialogue from a catechism of the Entered Apprentice Degree shows 

how important it is to know the various components that constitute a Masonic 

lodge. A lodge contains "ornaments," "furniture," and "jewels." Furthermore, it 

has a specific geographical orientation ("due East and West"), and an unlimited 

"extent," which symbolically alludes to its universality. Administratively, there 

has to be the correct number of Masons present, in order to make the lodge "just 

and perfect." This number varies in the three degrees. 

There is not only one lodge room. The following sections will deal with the 

different rooms of a Masonic temple in which Freemasons meet and execute 

their ceremonies. There is, for example, the lodge room, where initiations, 

ballots, and business sessions take place. There further exists an "Anteroom," 

also called "Chamber of Reflection," in which the candidate is placed before his 

initiation, in order to ponder upon his decision. This room has especially dark 

and gruesome equipment. Moreover, certain forms of European Freemasonry 

make use of a "Hall of the Lost Steps," where the brethren are to forget the outer 

world and to meditate upon their mystic vocation. There also is a "Middle 

Chamber," figuring in the Second Degree of Masonry. It contains the "winding 

stairs" that the candidate has to ascend symbolically. Each of the three degrees 

puts on a different carpet, which depicts the symbols of the particular degree. 

Furthermore, the lodge is built on a special "ground," that acquires a new name 

in each of the three degrees. All this will be explained and illustrated in the 

Sections 4.1 through 4.1.5. 

315 

Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry from 1881, 

p. 75; 77; 78.

118 

4.1.1 The Lodge 


The lodge can be described administratively, symbolically, and historically. 

Since its historical development from the time of the operative lodges, the early 

speculative lodges, the table lodges, and the Mother Lodge has already been 

dealt with in chapter 2., the following will be a description of the lodge's 

administrative and symbolic significance. 

Administratively, what the church is for the Christians, the lodge is for the 

Freemasons - the location where they assemble. It must be "just and legally 

constituted," or, in other words, "just, perfect, and regular." According to Macoy, 

it is "just," because the Volume of the Sacred Law lies there unfolded, "perfect," 

because the necessary number of brethren is present, and "regular" from its 

warrant of constitution, implying the sanction of the Grand Master of the country 

where this lodge is held 316 . Lodges without a warrant are called "clandestine" or 

"spurious" lodges. 

A lodge in the First Degree must be composed by at least one Master Mason 

and six Entered Apprentices, i.e. by seven or more brethren, the seven being the 

Worshipful Master, The Senior and Junior Wardens, the Treasurer, the Secretary, 

316 GHCDF, p. 573/574.


and the Senior and Junior Deacons. A Fellow Craft Lodge consists of five 

brethren, viz.: Worshipful Master, Senior and Junior Wardens, and Senior and 

Junior Deacons. Three Master Masons can constitute a Masters' lodge. 317 There 

may be additional officers, like the Chaplain or the Senior and Junior Stewards, 

two officers just below the Deacons in the American system. 318 It is their 

principal duty to prepare and introduce the candidates. 

The technical term for a Master Masons' lodge which confers only the first 

three degrees is "Blue Lodge 319 " in American English and "Craft Masonry" in 

British English. In an Entered Apprentices' lodge or a Fellow Crafts' lodge, no 

business is done, for they are merely intended to confer the corresponding 

degree. 320 Therefore, the lodges open in the Third Degree for business. 

As to the symbolic significance of the lodge, its geographical orientation is 

important, which is "due East and West." For this reason, the floor plans of the 

rituals discussed in Chapter 7. have been included in the corresponding sections, 

in order to show where the officers are placed. The stations of the officers have a 

special signification, according to the four points of the compass. The reason for 

the lodge being situated due East and West is explained in Simon's Standard 

Masonic Monitor and alludes to the erection of a tabernacle by Moses: 

Lodges are situated due East and West, because King Solomon's 

Temple was so situated. Moses, by divine command, after having 

conducted the children of Israel out of the land of Egypt, from the house 

of bondage, through the Red Sea into the wilderness, erected a 

Tabernacle to God, which he situated due East and West, to 

commemorate to the latest posterity that miraculous east wind which 

wrought their mighty deliverance. King Solomon's Temple is said to 

have been a representation of that Tabernacle. 321 

The lodge is universally known as a symbol of King Solomon's Temple. 

Thus, its Master sits on King Solomon's throne; his seat or office sometimes 

being called more fully "the Oriental Chair of King Solomon" 322 : "Each Lodge is 

and must be a symbol of the Jewish Temple; each Master in the chair a 

representative of the Jewish king; and every Mason a personation [sic] of the 

Jewish workman." 323 

Masonic lodges are dedicated. According to Simons, the ancient brethren 

dedicated their lodges to King Solomon as the first Most Excellent Grand 

Master, however, present day Masons, who profess Christianity, dedicate their 

lodges to St. John the Baptist and St. John the Evangelist, as patrons of Masonry, 

317 Duncan, p. 9. 

318 Cf. CME, p. 634. 

319 Cf. Duncan, p. 9. 

320 Ibid. 

321 Cf. Simons, p. 39/40. 

322 Cf. Mackey, EFKS, p. 140. 

323 Ibid, p. 769

120 


whereas Jewish brethren claim the right to dedicate their lodges to His Holy 

Name. 324 

The lodge room has different denominations in the three degrees, 

corresponding to the contents of the lectures. Thus, in the First Degree, the lodge 

is termed by the Masons "the Ground Floor of King Solomon's Temple," in the 

Second Degree, it is named "the Middle Chamber of King Solomon's Temple," 

and in the Third Degree, it is called "the Sanctum Sanctorum, or, Holy of Holies 

of King Solomon's Temple." 325 A particular female lodge has adopted this 

symbolism for its use: thus, the androgynous order of the Heroines of Jericho, an 

order for African American women, claims that the Masons call a Heroine's 

Court "Ladies' Palace of King Solomon's Temple." 326 

Previous to the beginning of the 18 th century, the key date in Masonic 

cosmology was the erection of the Tower of Babel, and not the building of King 

Solomon's temple. In the Regius Manuscript, King Nemrod as the builder of the 

Tower of Babel is referred to as "the first and most excellent master," having 

given to the Masons their rules of conduct and distinguishing signs, and 

organizing them as a craft. For many years, King Solomon and King Nemrod 

both played a role in the tradition. In the 1700s, Freemasonry began to accept 

King Solomon alone as "the first Grand Master." 

Speculative Masons, who were concerned with social respectability and 

had no desire to threaten the establishment, finally rejected the "Legend 

of the Craft" which honoured the Tower of Babel, a pagan edifice 

constructed in open defiance to heaven. Instead of the Promethean or 

Faustian Nemrod, they preferred "our wise King Solomon" [...]. 327 

As Béresniak puts it, King Solomon's temple is a well chosen Masonic 

metaphor, because with its history of destruction and rebuilding it represents the 

fate of humankind: 

Solomon's temple, which was destroyed, rebuilt, then destroyed again, 

is the scene of a story which synthesises and symbolises all of history 

and each of our personal histories. This is why it provides Freemasons 

with so many useful pointers and illustrations, stimulating thoughts 

about the future of human mankind, for it is a place where possibility 

reigns, where promise and danger intertwine. 328 

The temple and, consequently, the lodge are symbolically furnished. Hereby, 

the columns and the pavement play an important role. Thus, the two pillars at the 

entrance of King Solomon's temple, which are merely ornamental and of no 

324 Cf. Simons, p. 40/41. 

325 Cf. Duncan, p. 7/9. 

326 Cf. Ritual and Guide of the Grand Court of Heroines of Jericho, p. 34. 


328 Ibid, p. 28.


support to the roof, mark the passage from one place to another one of a different 

kind. They might have been derived from the Pillar of Cloud and the Pillar of 

Fire mentioned in Exodus, chapter 13 and 14, where it is said that, when the 

Hebrews were escaping from Egypt and wandering in the Wilderness, the Lord 

went before them in a pillar of cloud by day to lead them, and in a pillar of fire 

by night, to light them the way. When the Egyptians closed in on the fugitives, 

the pillar of cloud moved between the two parties, so that the Hebrews could not 

be reached. 329 

The two porch pillars may as well have their origin in the pillars of the 

Gothic Legends; thus, the Cooke Manuscript from the 15 th century traces them 

back to the biblical account of Lamech, who lived before the flood and had three 

sons, Jabal, having discovered geometry or Masonry, Jubal, having invented 

music, and Tubal Cain, having founded the art of smithing. Since they knew God 

would punish the people for their sins either by water or fire, they inscribed their 

sciences on two pillars of stone made by Jabal, in order to preserve them. Legend 

has it that one pillar was made of marble and could not burn, and the other of 

Lacerus and could not sink. Long after the flood, the pillars were found, one by 

Pythagoras and the other by Hermes, who are said to have taught the sciences 

inscribed upon them. 330 

These two pillars are mentioned in the Bible in 1 Kings 7, 15-21, in 2 

Chronicles 3, 15-17, and 4, 11-13. The pillar on the left is called Boaz ("with 

strength"), and the one on the right Jachin ("may it establish" or "may it affirm"). 

According to Béresniak 331 , it has not yet been determined whether right and left 

should be taken from the outside or inside of the temple. Béresniak calls the two 

pillars "signposts" for Freemasons, because the Entered Apprentices sit facing 

the northern pillar, and the Fellows sit facing the southern one. There is a warden 

for each pillar, the Junior Warden for the northern pillar, and the Senior Warden 

for the southern one. 

According to Oswald Wirth 332 , each of the two pillars ("l'une est rouge (J∴) 

et l'autre blanche (B∴)) 333 has its symbolical sex. He explains the binary 

function of the pillars thus: 

329 Cf. CME, p. 476 

330 Ibid. 


332 Cited from Mellor, DFM, p. 96. 

333 Cited from Mellor, DFM, p. 96.

122 


J∴ B∴ 

Sujet Objet 

Agent Patient 

Actif Passif 

Positif Négatif 

Mâle Femelle 

Père Mère 

Donner Recevoir 

Créer, produire Développer, conserver 

Agir Sentir 

Raison Imagination 

Inventer Comprendre 

Commander Obéir 

Mouvement Repos 

Esprit Matière 

Osiris Isis 

Soleil Lune 

Abstrait Concret 

The passage of the initiated from the column J to B in order to obtain the 

Second Degree denotes a step towards higher knowledge: "Ayant assimilé, 

comme Apprenti, les enseignements de la colonne J, il devra, afin de devenir un 

penseur complet, assimiler ceux de la colonne B." 334 

The following illustration of the inside of a lodge room (here a simulated 

lodge at a Masonic exhibition in the Preußen-Museum in Wesel, June 2000) 

shows the All-Seeing Eye behind the Master's chair. In front of the Master's 

chair, there are three columns called the "Three Lesser Lights," and named 

"Wisdom," "Strength," and "Beauty." The three principal officers represent the 

"Lesser Lights": the pillar "Wisdom" alludes to the Worshipful Master in the 

East, because he has wisdom to open and govern the lodge; the pillar "Strength" 

alludes to the Senior Warden in the West; and the pillar "Beauty" alludes to the 

Junior Warden in the South. 335 The "Lesser Lights" also represent the three 

principal characters at the building of the temple, King Solomon, Hiram, King of 

Tyre, and Hiram Abiff: 

As the work of building the temple at Jerusalem was conducted by the 

wisdom of Solomon, the strength of Hiram, King of Tyre, and the 

beauty, or skill, of Hiram Abif [sic], so the labors of the Lodge are 

supported by the wisdom, strength, and beauty of the three presiding 

officers, who occupy the prominent stations of the East, West and 

South; thus locally forming a triangle, which is a sacred emblem, and 

unitedly constituting one chief governor, by which the affairs of the 

Lodge are conducted, and its usefulness increased. 336 

334 Ibid. 

335 Cf. Simons, p. 33. 

336 Ibid.


photo of simulated lodge room 

at the Preußen-Museum in Wesel, June 2000 

The three pillars thus figuratively are the "supports" of the lodge. They are 

standing on the mosaic pavement or checkered floor, which with its black and 

white squares represents good and evil in life. 337 On the altar lies the Master's 

gavel to call the brethren to order, as well as the three Great Lights of Masonry, 

viz. the Volume of Sacred Law, here the Bible, on which are placed square and 

compass. In the left foreground of the illustration, there is the rough ashlar, the 

Apprentice's symbol, on which he must work in order to improve it; it is a 

symbol of his character. On the checkered floor lies the carpet. 

Another picture of a lodge room (here the real lodge as preserved in the 

Masonic Museum at Schloß Rosenau in Austria) shows "the East" more clearly: 

the VSL on the Master's table, the rough ashlar on the left side and the perfect 

ashlar on the right, and also the Masonic carpet. 

337 According to DFM, the symbolism of the "mosaic pavement" stems from the doubtful tradition 

that Moses used stones of alternating color when building the tabernacle. Cf. DFM, p. 183.

124 


photo of lodge in Schloß Rosenau, Austria (2000) 

The lodge is also a symbol of universality, however, different Masonic 

systems attribute this characteristic to different aspects of the lodge. Thus, 

according to Mackey, the German brethren see the clouded canopy as a 

representation of the universe, whereas the English and American systems 

consider the extent of the lodge as such, which is described as reaching "in height 

from the earth to the highest heavens; in depth, from the surface to the center; in 

length, from east to west; and in breadth, from north to south." 338 This extent of 

the lodge is symbolic of the bandwidth of beneficence that the brethren should 

offer to the distressed: "A Lodge is said to be thus extensive to denote the 

universality of Freemasonry, and teaches us that a Mason's charity should be 

equally extensive." 339 In contrast to the American units of measurement stands 

the German claim of universality, alluding to the heavens spanning above the 

earth: 

[...] Gädicke says, "Every Freemason knows that by the clouded canopy 

we mean the heavens, and that it teaches how widely extended is our 

sphere of usefulness. There is no portion of the inhabited world in 

which our labor cannot be carried forward, as there is no portion of the 

338 EOF, p. 259. A corresponding description of the extent of the lodge is found in Simons, p. 32. 

339 Simons, p. 32.


globe without its clouded canopy." Hence, then, the German 

interpretation of the symbol is that it denotes the universality of 

Freemasonry, an interpretation that does not precisely accord with the 

English and American systems, in which the doctrine of universality is 

symbolized by the form and extent of the Lodge. The clouded canopy as 

the covering of the Lodge seems rather to teach the doctrine of 

aspiration for a higher sphere [...]. 340 

Metaphorically, terms like "the Grand Lodge above" or "the Celestial Lodge 

above" 341 are used to describe the abode where the brethren are called to after 

their death, i.e. heaven; this expression can often be found in dirges and poems 

for deceased members. Quasi-Masonic institutions have taken over this metaphor 

and changed it according to their needs. Thus, in the Order of the Rainbow for 

Girls, the meeting room is called "Bethel," hence, the denomination for heaven 

becomes the "Great Bethel on high." 342 

Many religious groups associate Freemasonry with the devil or witchery. 

Hence their pejorative terms for a Masonic temple or lodge. For example, the 

Mohammedans in India call a Masonic temple "house of the devil," and the 

Hindus name it "house of magicians": "Schaitan Bungalow, Teufelshaus, 

nennen die Mohammedaner in Indien die Freimaurertempel. Die Hindus sagen 

Jadu Ghav, das Haus der Zauberer. Der Aberglaube der Eingeborenen 

behauptet, daß im Zauberhaus "der gehörnte Mann im rauchigen Haus" 

beschworen werde [...]." 343 

4.1.1.2 The Carpet, or Trestle-Board (Tracing 

Board) 

The Masonic carpet is more or less a synonym for trestle-board or tracing 

board, used by the Master to draw designs upon. The earliest tracing boards of 

speculative Masons consisted of emblems drawn with chalk upon the wooden 

floor of the lodge's meeting place, usually a tavern. At the end of the meeting, 

the youngest Entered Apprentice had to erase the drawings with mop and pail. 

Tracing boards which could be rolled up and carried away after the ceremony, 

i.e. floor cloths, carpets, and charts, were invented later, and were employed in 

France (one set is estimated to stem from 1745) before they were used in 

England. The first reference to Masons drawing signs appears in a ritual exposé 

from 1727: "Q. How many jewels are there in your lodge? A. Three. Q. What are 

these three? A. A square pavement, a dinted ashler, and a broached dornal. Q. 

340 EOF, p. 132. 

341 Simons, p. 29. 

342 Supreme Assembly International Order of the Rainbow for Girls (ed.), p. 46. 

343 IFL, p. 1386-1387.

126 


What's the square pavement for? A. For the master-mason to draw his grounddraughts 

on." 344 

In his Masonic Encyclopedia, Coil explains the irritation which arouse by the 

application of one or the other of these terms: 

[...] we have the idea of a drawing on the floor and of a Trasel Board to 

draw upon. But Trasel was easily corrupted into either Tassel or Tessel 

or Tracer and, hence, Trestle-Board or Tracing Board, both being 

boards to draw upon. Now, Tassel and Tessel also became confused 

with Tesselated Border and, so, all three became more or less related to 

the Floor of the Lodge, and, hence, with Floor Cloths, Carpets, or 

Charts. Notwithstanding that the Trestle-Board and the Tracing Board 

are both drawing boards and are used for the same purpose, some 

authorities draw a very pronounced distinction between them, asserting 

that the former sets in the lodge on a trestle and is for the Master to 

draw designs upon and that the latter contains only the fixed drawings 

of the symbols of a degree and lies on the floor [...]. 345 

Coil concludes in his article that these 

distinctions must have arisen arbitrarily 

from the adoption of one or the other term 

in modern rituals. 

In the Blue Lodge, there is a different 

carpet for each of the three degrees, 

depicting the symbols which the 

candidate has learned in the 

corresponding lecture. The 'Standard' 

Ritual of Scottish Freemasonry contains 

explanations of the "Tracing Boards," 

which are not given in the working of the 

degree. Thus, with regard to the carpet of 

the First Degree 346 , there are mentioned 

the three great pillars, Wisdom, Strength, 

and Beauty, which support the lodge, and 

which represent King Solomon (for his 

wisdom in building that temple dedicated 

to God), Hiram King of Tyre (for his 

strength in supporting by furnishing men 

and materials), and Hiram Abiff (for his 

masterly workmanship in beautifying the 

structure). Further, on the carpet is 

344 

Cf. CME, p. 657. 

345 

CME, p. 657. The illustrations of the three carpets are reproduced from A Lewis, Emulation 

Ritual. 

346 

The 'Standard' Ritual of Scottish Freemasonry, p. 35-39.


depicted the covering of a Masonic lodge, the celestial canopy, consisting of sun, 

moon, and seven stars (referring to the seven regularly-made Masons who make 

a lodge perfect). The Masons hope to arrive at the summit by the assistance of a 

ladder, named in the Scripture Jacob's Ladder, which has many staves 

comprising the moral virtues, but whose three principal ones are Faith, Hope, 

and Charity. These are represented on some carpets by their attributed symbols, 

i.e. the cross for Faith, the anchor for Hope, and the cup and extending hand for 

charity. In this picture, the virtues are represented by women, and the principal 

three by angels descending the ladder. 

The "ornaments," i.e. the mosaic pavement, the blazing star, and the 

tessellated border are explained, as well as the "furniture," consisting of the 

Volume of Sacred Law, the square, and the compass. The movable and 

immovable jewels figure on the carpet; thus, the square, the level, the plumb 

rule, as well as the tracing board, the Rough, and the Perfect Ashlars are 

illustrated. The Rough Ashlar is suspended by a lewis, which denotes strength, 

and likewise the son of a Mason. Not visible in this picture, but also mentioned 

in the explanations of The 'Standard' Ritual of 

Scottish Freemasonry, is the point within a 

circle between the two parallel lines. The 

circle is the one from which a Mason cannot 

err, and the grand parallels represent Moses 

and King Solomon. 347 

Pendent from the four corners of the 

carpet, i.e. of the lodge, are four tassels which 

represent the four cardinal virtues, namely 

Temperance, Fortitude, Prudence, and Justice. 

On the carpet of the Second Degree, there 

are the two columns Jachin and Boaz. As it is 

described in the explanations of The 

'Standard' Ritual of Scottish Freemasonry 348 , 

the Fellow Crafts employed at the building of 

the temple were paid in specie and went to 

receive their wages in the Middle Chamber of 

King Solomon's temple, where they arrived by 

way of a porch, at whose entrance stood two 

great pillars. After passing these, the Fellow 

Crafts arrived at the foot of the winding stairs, 

where their ascent was opposed by the Junior 

Warden, who demanded the password, which 

was Shibboleth, being depicted by "a sheaf of 

347 

However, according to Sickels, the two parallels represent St. John the Baptist and St. John the 

Evangelist. Cf. Sickels, p. 86/87. 

348 

The 'Standard' Ritual of Scottish Freemasonry, p. 59-63.

128 


corn, suspended near a waterford." 349 Then, they ascended the winding staircase, 

consisting of three flights, the first numbering three, the second five, and the 

third seven steps, according to the formula: "Three rule a Lodge; Five hold a 

Lodge; and Seven or more make it perfect." 350 This is explained as follows: 

The three that rule a Lodge are the R.W. Master and his two Wardens. 

The five that hold a Lodge are the R.W. Master, two Wardens, and two 

Fellows of Craft. The seven that make it perfect are two Entered 

Apprentices or other Freemasons added to the former number. 351 

According to the explanations of the Scottish ritual, three rule a lodge, 

because there were three Grand Masters at the building of the first Temple at 

Jerusalem, viz. Solomon King of Israel, Hiram King of Tyre, and Hiram Abiff. 

Five hold a lodge, in allusion to the five noble orders of architecture, respectively 

Tuscan, Doric, Ionic, Corinthian, and Composite, and to the five senses. Seven 

or more make a perfect lodge, because it 

took King Solomon seven years and 

upwards to build, complete, and dedicate the 

temple. The number seven likewise alludes 

to the seven liberal arts and sciences, which 

are grammar, rhetoric, logic, arithmetic, 

geometry, music, and astronomy. 

In the Middle Chamber, the attention of 

the Fellow Crafts was arrested by Hebrew 

characters nowadays depicted by the letter 

G, referring to T.G.G.O.T.U. 352 

The carpet of the Third Degree 353 

illustrates the porch, the dormer, and the 

square pavement, the porch being a 

reminder of the moral duties, which, on 

crossing the threshold of Freemasonry, are 

impressed on the Mason, to polish and 

adorn his character before studying the 

hidden mysteries and receiving the rewards 

of the Middle Chamber. The dormer typifies 

"that Divine Radiance, without which the 

Holy of Holies itself would be in 

impenetrable darkness, and bids us lift our 

eyes to that Source of light which reveals 

349 Cf. Simons, p. 90. 

350 Ibid, p. 61. 

351 Ibid, p. 61/62. 

352 "The Grand Geometre of the Universe," cf. Section 8.1.2, p. 414. 

353 Cf. The 'Standard' Ritual of Scottish Freemasonry, p. 95/96.


the hidden mysteries to us." 354 The square pavement denotes the world and 

teaches us to walk through life with all its checkered experiences of sunshine and 

shadow. 

The tools with which Hiram Abiff was slain, the plumb rule, the level, and 

the setting-maul, are depicted on the Master's carpet to "remind us that even the 

qualities of uprightness of conduct, humanity of disposition, and energy of 

purpose may deaden and kill the spiritual principle within us," 355 when they are 

applied for merely selfish or ambitious purposes, and not on a higher plane. The 

coffin, skull, and crossed bones as emblems of mortality allude to the untimely 

death of Grand Master Hiram Abiff and teach the Mason to keep in mind the 

close of his earthly existence. 

According to CME, the Master's carpet represents among its ideas the three 

stages of human life, i.e. youth, manhood, and old age, which were also referred 

to as the "Three Steps on the Master's Carpet." 356 

The following illustration shows a modern Masonic carpet depicting the 

symbols of the First Degree, as photographed on a Masonic exhibition in the 

Kultur- und Stadthistorisches Museum Duisburg (March 2001). It is visible 

where the Entered Apprentice makes his entrance to the lodge, standing on the 

mosaic pavement before the rough ashlar, the perfect ashlar, and the rough ashlar 

with tools applied to it. Simons' Standard Masonic Monitor gives the following 

explanation: 

carpet of Entered Apprentice; photographed at Masonic exhibition in 

the Kultur- und Stadthistorisches Museum Duisburg (March 2001) 

354 Ibid, p. 96. 

355 Cf. ibid, p. 95/96. 

356 Cf. CME, p. 123.

130 


The Rough Ashlar is a stone in its rude and natural state, as taken from 

the quarry. The Perfect Ashlar is a stone prepared by the workmen, to 

be adjusted by the working tools of the Fellow-Craft. [...] By the Rough 

Ashlar we are reminded of our rude and imperfect state of perfection at 

which we hope to arrive by a virtuous education, our own endeavors, 

and the blessing of God [...]. 357 

The columns Jachin and Boaz carry the celestial and terrestrial orbs. The 

tools of the First Degree are depicted, as well as the sun, moon, and stars. The 

"indented tessel," or "tessellated border," is emblematic of "the manifold 

blessings and comforts which constantly surround us, and which we hope to 

enjoy by a firm reliance on Divine Providence, which is hieroglyphically 

represented by the Blazing Star." 358 On the top of the photo of the carpet there is 

the "tessellated border," with two tassels hanging down on each side. It is a 

symbol of the bond of love, having two "love's knots." The EOF explains the 

"tasselated border [sic]" as a "cord, decorated with tassels, which surrounds the 

tracing-board of an Entered Apprentice, the said tracing-board being a 

representation of the Lodge, and it symbolizes the bond of love - the mystic tie - 

which binds the Craft wheresoever dispersed into one band of brotherhood." 359 

This is the first possibility of representing the "tessellated border." 

The second possibility consists in an ornamental border going around the 

whole carpet and looking like alternating black and white triangles (see 

illustration on the right; cf. also the first illustration of an Entered Apprentice's 

carpet earlier in this section). This kind of "tessellated border" is explained in 

Sickels' The General Ahiman Rezon from 1885 as being "a border of stones, of 

various colors, placed around the pavement, cut or notched into inequalities 

resembling teeth." 360 According to Sickels, the "Indented Tessel" is emblematic 

357 Simons, p. 39. 

358 Simons, p. 36. 

359 EOF, p. 778. 

360 Sickels, p. 81.


of "the manifold blessings and comforts which constantly surround us, and 

which we hope to enjoy by a firm reliance on Divine Providence, which is 

hieroglyphically represented by the Blazing Star in the center." 361 Here, a clear 

Christian attitude becomes obvious. Presumably, the humanitarian Masonic 

streams (e.g. the Grand Orient de France) who do not require the belief in a 

Supreme Being would certainly prefer the cord with the two or four tassels as 

their symbol, since this symbol only alludes to the virtues and the mystic tie of 

the brotherhood, and not to faith in God and blessings in paradise. According to 

the EOF, there should be four tassels instead of two, for they have a special 

symbolic meaning: 

[i]n the old English tracing-boards the two lower tassels are often 

omitted. They are, however, generally found in the French. Lenning, 

speaking [...] for the German, assigns to them but two. Four tassels are, 

however, necessary to complete the symbolism, which is said to be that 

of the four cardinal virtues. 362 

Other expressions for "tessellated border" are "indented tarsel," "indented 

tassel," "houpe dentellée" in French, and "Schnur von starken Faden" (the cord 

of strong threads) in German. 363 The particular Entered Apprentice carpet 

illustrated above exemplifies a "tiled" lodge, being surrounded by a wall of tiles 

with three entrances or gates. 

4.1.2 The Chamber of Reflection, or Anteroom 

An anteroom is present in the French degrees and exists in continental 

European lodges. It also appears in some of the York degrees, such as the Order 

of the Temple, and in the Ancient and Accepted Scottish rite, but not in the 

Emulation rite. The anteroom (called "Chambre des Réflexions" in French, and 

"Kammer des Stillen Nachdenkens" or "Dunkle Kammer" in German) is a small 

room adjacent to the Lodge where the candidate is left alone prior to his 

initiation with a sheet of paper and a pencil in order to meditate and to write 

down his Philosophical Will, which is to be read out later in the lodge. The room 

is lit by a candle and furnished with a human skull, bones, a lump of bread, a 

flask of water, an hourglass, a saucer filled with salt and another one with 

sulphur. On the wall, the word VITRIOL or sometimes VITROLUM is written 

which means visita interiora terrae, rectificando invenies occultam lapidem 

("visit the center of the earth, and by rectifying you shall find the hidden stone"). 

This formula, as well as the symbols are taken from alchemy. 

361 Ibid, p. 82. 


363 Ibid.

132 


The function of the anteroom derives from historical initiation ceremonies 

where the neophytes were separated from their families to be confronted with 

death and rupture, since 

[i]solation in a hut or cave begins a ritual during which a symbolic 

metamorphosis is experienced; like a chrysalis hatching out of its 

cocoon the initiate comes out of the darkness a new person. [...] 

The Chamber of Reflection is a modern, updated form of the ancient 

cave of initiation. 364 

photo of Chamber of Reflection with skull, Bible, candle, and hourglass 

(Masonic exhibition in the Preußen-Museum in Wesel; 2000) 

In Mackey's Encyclopædia of Freemasonry and its Kindred Sciences, the 

appropriateness of the chamber of reflection is confirmed by a quote from 

Gädicke, the German author of the Freemasons' Lexicon, published in 1818, that 

"[i]t is only in solitude that we can deeply reflect upon our present or future 

undertakings, and blackness, darkness, or solitariness, is ever a symbol of 

death" 365 . According to Gädicke (ibid.), "a man who has undertaken a thing after 

mature reflection seldom turns back." 

The murals painted on the wall design a cockerel and a scythe. The cockerel, 

which announces daylight, is associated with Mercury or Hermes. This 


365 EOF, p. 141.


mythological figure sets limits and helps people to cross them. The bread alludes 

to the vital transformation from the raw to the cooked, and the water is a symbol 

of fertility. Salt and sulfur are an image of ambivalence representing life and 

death. According to Béresniak 366 , "[f]or Masons, the sojourn in the Chamber of 

Reflection is the 'trial and proof of earth'." The first lesson the candidate has to 

learn is that nothing is intrinsically good or bad, but depends on how it is 

employed. The people, as builders, have the power to make things good or bad, 

according to how they use them. 

The hourglass, which came into the lectures in the late 18 th century as one of 

the eight hieroglyphic emblems, is a symbol of the passage of time or the brevity 

of life, being more effective than a clock, because one can observe the sand 

slowly but steadily wasting away. Coupled with the scythe it alludes to the 

certainty of death. Thus, Sickels writes in his General Ahiman Rezon, dated 

1885: "Behold! How swiftly the sands run, and how rapidly our lives are 

drawing to a close!" And he says with regard to the scythe: "[it] cuts the brittle 

thread of life, and launches us into eternity. Behold! What havoc the scythe of 

Time makes among the human race!" 367 The scythe is said to be more commonly 

used in Ireland than in England. 368 

366 

Béresniak, p. 22. 

367 

Sickels, p. 213/214. 

368 

Cf. Scottish Rite Masonic Museum of Our National Heritage, Bespangled Painted & 

Embroidered, p. 120.

134 


As a symbol of death, the scythe of time in many Masonic illustrations 369 is 

accompanied by a weeping virgin holding a sprig of acacia in one hand and an 

urn in the other, standing at a broken column on which there lies an open book. 

The hourglass and the scythe are explained to the candidate in the third part of 

the lecture of the Third Degree of Masonry, in which the candidate is told about 

the vanity of human life: 

Thus wastes man! To-day, he puts forth the tender leaves of hope; tomorrow, 

blossoms, and bears his blushing honors thick upon him; the 

next day comes a frost which nips the shoot; and when he thinks his 

greatness is still a-ripening, he falls, like autumn leaves, to enrich our 

mother earth. 370 

369 

The hourglass was photographed at a Masonic exhibition in the Preußen-Museum in Wesel in 

2000; the illustration of Father Time, the virgin, and the broken column is reproduced from 

Sickels, p. 179. 

370 

Simons, p. 134 (1888); the same lecture appears in Sickels, p. 213 (1885), and in The Freemason's 

Companion (1869), p. 82.


Duncan's ritual gives a detailed explanation of the illustration showing the 

constellation mentioned above (virgin, scythe, etc.); allegedly, this was the 

monument erected to the memory of Grand Master Hiram Abiff, who was killed 

by the three ruffians: 

[...] Masonic tradition informs us that there was erected to his memory a 

Masonic monument, consisting of 'a beautiful virgin, weeping over a 

broken column; before her was a book open; in her right hand a sprig of 

acacia, in her left an urn; behind her stands Time, unfolding and 

counting the ringlets of her hair.' 

The beautiful virgin weeping over the broken column denotes the 

unfinished state of the Temple, likewise the untimely death of our 

Grand Master, Hiram Abiff; the book open before her, that his virtues 

lay on perpetual record; the sprig of acacia in her right hand, the divinity 

of the body; the urn in her left, that his ashes were therein safely 

deposited, under the 'Sanctum Sanctorum, or Holy of Holies,' of King 

Solomon's Temple. 

Time, unfolding the ringlets of her hair, denoted that time, patience, 

and perseverance accomplish all things. 371 

4.1.3 The Hall of the Lost Steps 

In the Austrian Masonic museum, Schloß Rosenau, before entering the lodge 

room, the visitor will come through a room called "Raum der verlorenen 

Schritte," at whose entrance there is a sign explaining the function of this place: 

Gerade in unserer Zeit is es immer schwieriger, der ständigen Hast, den 

Spannungen und "Sachzwängen" unseres Alltags zu entkommen. Die 

Emotionen des Augenblicks verstellen aber oft den Blick aufs 

Wesentliche oder machen hastig oder ungerecht ein Urteil. Im "Raum 

der verlorenen Schritte", der sich vor dem eigentlichen Logenraum 

befindet, soll der Freimaurer versuchen, sich von den täglichen 

Verstrickungen zu lösen, sich zu besinnen und zu sammeln. 372 

Thus, the "Hall of the Lost Steps," located prior to the lodge room, is meant 

as a place of retiring, tranquility, and contemplation for the Mason in order to 

leave behind him his daily and business worries and free his mind for the 

Masonic work that awaits him when he enters the lodge. However, this room is 

not common to all countries. According to the IFL, the idea came from the 

French where the room is called "le Parvis," or "la Salle des Pas Perdus." From 

371 Duncan, p. 125. 

372 Seen during our visit to this museum in May 2000.

136 


there, it was transported to Hungary, and thence to Austria (Vienna). In German 

Masonry, the "Vorhof" or "Saal der verlorenen Schritte" is unknown. 373 The 

expression itself was taken over from profane phraseology, there being several 

examples of anterooms or fore-courts as introductory to the essential chambers 

of un-Masonic society: 

Diese freimaurerische Bezeichnung stammt aus dem profanen 

Sprachgebrauche: Vorraum vor dem Audienz- oder Sitzungssaal, so 

z.B. im Genfer Rathaus, in der französischen Deputiertenkammer und 

dem Pariser Justizpalast. Mackeys Enzyklopädie sagt: die 

freimaurerische Bezeichnung rührt daher, daß jeder Schritt, der vor dem 

Eintritt in die Bruderschaft oder nicht in Übereinstimmung mit ihren 

Satzungen getan wird, symbolisch als verloren anzusehen ist. 374 

Neither the English nor American forms of Masonry know or use a "Hall of 

the Lost Steps." 

4.1.4 The Middle Chamber & the Winding Stairs 

The "Middle Chamber" is interrelated with the symbol of the "Winding 

Stairs," and therefore will be discussed here together with the latter. Both form a 

part of the Senior Deacon's lecture in the Fellow Craft Degree, which is called 

the "Middle Chamber Lecture." The symbolism is taken from Scripture. As 

stated in the Bible, I Kings 6:5-8, King Solomon's temple was surrounded on 

three sides by a substructure three stories high, the "Middle Chamber" being the 

middle story. It was supposedly used for the priests and their vessels, flesh 

hooks, tongs and similar paraphernalia necessary for sacrificial and other 

ceremonies. 375 TRMC claims that "in the middle storey, reached by a winding 

outside staircase, the wages were paid." 376 

According to an old York Masonry lecture, cited in TRMC, King Solomon 

allowed proselyted Fellow Crafts to enter the Middle Chamber, of which the 

future Masonic Fellow Craft lodge is an exact copy: 

373 IFL, p. 1363. 

374 Ibid. 

375 Cf. CME, p. 421. 

376 TRMC, p. 485. 

When the Temple was finished, and a short time prior to its dedication, 

King Solomon permitted such of the 80,000 Fellow Crafts as had 

become proselytes to the Jewish faith to ascend to the upper or fourth 

row of chambers in the porch, where the most sacred furniture of the 

tabernacle had been deposited; in the centre of which was the famous 

middle chamber, which being symbolical of the Divine presence,


contained the celebrated letter which was a symbol of the Divine 

name. 377 

The "celebrated letter" is the letter "G," here meaning "God," which 

consequently must have been displayed in the original Middle Chamber in 

Hebrew. Likewise, in one Masonic ritual the question in the catechism is: "When 

in the Middle Chamber of the Temple [sic] was there anything that particularly 

arrested their attention?" Whereupon the candidate answers: "There was; certain 

Hebrew characters, which are now depicted in a F.C.'s Lodge by the letter G." 

The examiner then asks, "What does that denote?", and the examinee answers: 

"The Grand Geometrician of the Universe, to whom we must all submit, and 

whom we ought most cheerfully to obey." 378 The proposition that there actually 

were Hebrew letters displayed in the Middle Chamber of King Solomon's temple 

seems to be modeled by certain enthusiastic Masons and void of historical truth. 

Thus says Sickels in The General Ahiman Rezon: 

Although the legend of the Winding Stairs forms an important tradition 

of Ancient Craft Masonry, the only allusion to it in scripture is to be 

found in a single verse in the 6 th chapter of the 1 st Book of Kings [...]. 

Out of this slender material has been constructed an allegory, which, if 

properly considered in its symbolical relations, will be found to be of 

surpassing beauty. But it is only as a symbol that we can regard this 

whole tradition; for the historical facts and the architectural details alike 

forbid us for a moment to suppose that the legend, as it is rehearsed in 

the second degree of Masonry, is anything more than a magnificent 

philosophical myth. 379 

As to the historical probability of the existence of a middle chamber with a 

winding staircase in the original temple, and with regard to the number of steps, 

Coil writes that 

[t]here is little doubt about the Winding Stairs, for there was little room 

or need for any other kind. [...] Moreover, there seems to have been but 

one door to the Middle Chamber and that on the right side of the house. 

Hence, there was probably but one Winding Stairway. There is no 

indication in the Scriptural account as to the number of steps in the 

Winding Stairs, but these have been supplied from time to time by 

Masonic ritualists. Some tracing boards of the 18 th century show five 

steps, others 7. Preston, in his lectures about 1772, divided them into 

377 

Quoted in TRMC, p. 485. Bold print added. 

378 


p. 147/148. 

379 

Sickels, p. 159.

138 


flights of 1, 3, 5, 7, 9, and 11 steps or 36 in all. In the United States the 

general arrangement is 3, 5, and 7 or 15 in all. 380 

Sickels' General Ahiman Rezon alludes to ancient customs when stating that 

according to Vitruvius, ancient temples were always ascended by an odd number 

of steps, for the reason that commencing with the right foot at the bottom, the 

worshipper would find the same foot foremost when entering the temple, which 

was considered as a fortunate omen. 381 In Masonry exists a predominance of odd 

numbers, such as 3, 5, 7, and 15, while there are seldom references to 2, 4, 6, etc. 

According to Sickels, "[t]he odd number of the stairs was [...] intended to 

symbolize the idea of perfection, to which it was the object of the aspirant to 

attain." 382 As stated before, in many Masonic systems, the Winding Stairs consist 

of 15 steps. Why this number? Sickels finds an explanation when concluding that 

the number 15 is the equivalent of the name of God. Even if his idea seems to us 

a little far-fetched, it shows that Masonic writers have tried to establish a 

philosophy for every peculiarity they found in their language - whether it was 

originally intended so or not. 

It will be sufficient to advert to the fact that the total number of the 

steps, amounting in all to fifteen, in the American system, is a 

significant symbol. For fifteen was a sacred number among the 

Orientals, because the letters of the holy name JAH [...] were, in their 

numerical value, equivalent to fifteen; and hence a figure, in which the 

nine digits were so disposed as to make fifteen either way [...] when 

added together perpendicularly, horizontally, or diagonally, constituted 

one of their most sacred talismans. The fifteen steps in the Winding 

Stairs are therefore symbolic of the name of God. 383 

The quotation above furnishes a typical American explanation with an 

obvious Christian character. Besides, Sickels' book dates from 1885 and presents 

not only the ideas of his country, but also of his times. Presumably, a Mason of 

the French Grand Orient, an institution not enforcing the belief in a Supreme 

Being, would object to the theory of 15 steps with reference to the name of God, 

since it is not in accordance with the essence of this particular French Masonic 

teaching. As is the case with many Masonic symbols, one is free to interpret the 

symbolism of the Winding Stairs: "A great deal of speculation has been indulged 

about the significance of these symbols, but everyone can form individual 

opinions of them. The official lectures are the only recognized explanations." 384 

CME 385 depicts an ancient illustration of the 15 steps, each one having a name 

attributed to it. The first three allude to the three stages of life, youth, manhood, 

380 CME, p. 421. 

381 Sickels, p. 162. 

382 Ibid, p. 163. 

383 Sickels, p. 168. 

384 CME, p. 421. 

385 Ibid.


and old age. The five steps then following bear the inscription "hearing," 

"seeing," "feeling," "smelling," and "tasting," and equally "Tuscan," "Doric," 

"Ionic," "Corinthian," and "Composite." The seven steps leading then upward are 

named "grammar," "rhetoric," "logic," "arithmetic," "geometry," "music," and 

"astronomy." Hence, the five human senses, the five orders of construction of 

ancient columns, and the seven "noble arts and sciences" that the candidates have 

learned in their degree lectures re-appear in the symbolism of the steps leading to 

the letter "G" at the top of the stairs in the Middle Chamber. One can conclude 

from this that all these virtues and arts lead to "perfect man" and "perfect divine." 

Duncan's ritual mentions only seven steps, to which it attributes the following 

meaning: 

The seven Sabbatical years, seven years of famine, seven years of war, 

seven years in building the Temple, seven golden candlesticks, seven 

wonders of the world, seven planets; but, more especially, the seven 

liberal arts and sciences, which are grammar, rhetoric, logic, arithmetic, 

geometry, music, and astronomy. For these and many other reasons the 

number seven has ever been held in high estimation among Masons. 386 

Sickels in The General Ahiman Rezon further explains the symbolism of the 

Winding Stairs when he equates the Entered Apprentice with the child in 

Freemasonry, and the Fellow Craft with the youth. Thus, there is a constant 

advancement, and "[i]n his second pause, in the ascent of the Winding Stairs, the 

aspirant is [...] reminded of the necessity of cultivating practical knowledge." 387 

Sickels concludes his theory with the remark that " [t]he Fellow Craft 

[r]epresents a man laboring in the pursuit of truth; and the Winding Stairs are the 

devious pathways of that pursuit." 388 

The steps of this Winding Staircase commenced [...] at the porch of the 

Temple, that is to say, at its very entrance. But nothing is more 

undoubted in the science of Masonic symbolism than that the Temple 

was the representative of the world purified by the Shekinah, or the 

Divine Presence. The world of the profane is without the Temple; the 

world of the initiated is within its sacred walls. Hence to enter the 

Temple, to pass within the porch, to be made a Mason, and to be born 

into the world of Masonic light, are all synonymous and convertible 

terms. Here, then, the symbolism of the Winding Stairs begins. [...] 

The Winding Stairs begin after the candidate has passed within the 

Porch, and between the Pillars of Strength and Establishment, as a 

significant symbol to teach him that as soon as he had passed beyond 

the years of irrational childhood, and commenced his entrance upon 

manly life, the laborious task of self-improvement is the first duty that is 

386 Duncan, p. 84. 

387 Sickels, p. 166. 

388 Sickels, p. 168. Italics left out.

140 


placed before him. He cannot stand still, if he would be worthy of his 

vocation; his destiny as an immortal being requires him to ascend, step 

by step, until he has reached the summit, where the treasures of 

knowledge await him. 389 

According to the GHCDF, when the Fellow Crafts of King Solomon's time 

went to receive their wages, they ascended the winding staircase, whose steps are 

illustrative of discipline and doctrine, as well as of natural, mathematical, and 

metaphysical science. The Freemason, in the Second Degree, "should pause on 

each alternate step, and consider the several stages of his progress, as well as the 

important lessons which are there inculcated." 390 

389 Ibid, p. 161/162. 

390 GHCDF, p. 696. The illustration is taken from p. 697.


4.2 Working Tools of the Different Degrees 

A man passing by where a massive building was being erected observed 

men working in stone. To three of the workmen he addressed the 

question, 'What are you doing?' One replied, 'I am earning a day's wage.' 

Another said, 'I am shaping this stone.' But the third answered, 'I am 

building a temple.' 391 

Of the three stonemasons mentioned in the philosophical quotation above, 

only the third one has a vision - he sees a temple in the stone. The orator from 

whose speech this fable was taken adds that many Masons are like these 

workmen - they are skilled in ritualistic work and lectures, but lack the 

perception of a profound truth behind them, which is expressed by signs and 

symbols. 

In this chapter, the meaning of the Masonic working tools will be explained, 

which are borrowed from the operative craft of stonemasonry. In Freemasonry, 

the symbol is a material object which expresses and impresses a moral truth. In a 

figurative sense, Freemasons are builders. In comparison with their operative 

predecessors, who used perishable bricks and stones, the Freemasons employ 

living stones to erect the "Temple of Humanity," and, in their language, "cement 

those stones with brotherly love." They use implements of the operative art that 

have acquired a symbolic meaning: "Hence they are called the working-tools of 

the degree." 392 Different working tools are assigned to the three degrees of 

Masonry. The following evaluation will show why this is the case. 

4.2.1 The Square & the Compass 

The most popular symbol that everyone associates with Freemasonry is the 

combination of the square and the compass. Often, we encounter the letter G in 

the center of this double symbol, which obviously was a late addition: "[...] as 

late as 1873, that letter in the symbol was unusual. The G was evidently added 

by some jeweler [...] and the idea quickly took hold and became very popular 

[...]." 393 

The square and the compass have an antithetic meaning: in almost every 

tradition, the set square is associated with the geometric square, the Earth and 

matter; whereas the compass (or compasses) denote(s) the circle, Heaven and the 

spirit. Such is also the case in Freemasonry. The compass has two points, that are 

given the following Masonic interpretation by Bro. Joseph Fort Newton: "Of the 

391 Quoted from a speech by Bro. Robert P. McColloch before the Grand Lodge of A.F. & A.M. of 

Kansas, Feb. 24, 1926; cited in Myler, p. 78. 

392 MD, p. 673. 

393 CME, p. 631. The "G" denotes "geometry" or "God."

142 


heavenly side of Masonry the Compasses are the symbol, and they are the most 

spiritual of all its working tools - the law of Nature and the light of Revelation 

being the two points of the Compasses within which our life is set under a 

canopy of Sun and Stars." 394 

The special way in which the square and the compass are placed one upon the 

other in the different degrees symbolically shows the progressive states an 

Entered Apprentice, a Fellow Craft, and a Master Mason go through: "When 

beginning work as an Apprentice, the square is laid on top of the compasses to 

show that the spirit is still dominated by matter. At the second degree, that of 

Fellow, the square and compasses are interlaced. There is balance." 395 Let us 

view how a candidate for the Fellow Craft Degree describes his situation: "one 

point of the Compasses was above the square, which was to teach me that I had 

received, and was entitled to receive, more light in Masonry; but as one point 

was still hidden from my view, it was also to teach me that I was yet one 

material point in the dark respecting Masonry." 396 At the degree of master, the 

compasses are laid over the square. 397 This means that the Master Mason has 

achieved the state of triumph of spirit over matter. 

Entered Apprentice Degree Fellow Craft Degree Master Mason Degree 

In reality, neither the square nor the compass is peculiar to Freemasonry. In 

fact, these symbols are more appropriate to carpenters, machinists, and sheet 

metal workers. Moreover, square work was not typical of medieval Freemasons, 

who mostly formed curves that were not even circular enough so as to have been 

drawn with a compass. 398 In spite of this, from the beginnings of Masonry up to 

1730, the square and the compass have belonged to the furniture of the lodge, 

and from then on, they, together with the Bible, have been elevated to form the 

three "Great Lights" of Masonry. 399 The present form of the interlaced square 

and compass is not very old, since the symbols have developed independently 

from each other. It simply came about by use and custom, and was never 

officially adopted by the Freemasons. Masonic charts of the early 18 th century 

never depict the symbols joint or near each other, which only appears about 

394 

Bro. Joseph Fort Newton, in: "The Religion of Masonry," printed in The Master Mason, Sept., 

1925, p. 727. 

395 


396 

Nizzardini, p. 130. 

397 

Béresniak, p. 52. The three illustrations are taken from Duncan, p. 7, 58, 87. 

398 Cf. CME, p. 630. 

399 Cf. CME, p. 631.


1750. 400 After the 18 th century, the interlaced symbols began to be illustrated on 

Masonic charts and in Masonic books, generally represented as lying on an open 

book, the Volume of the Sacred Law. This was when the three "Great Lights" 

began to be depicted together. 

The symbolism of the square and the compass as separated tools is very 

ancient. As already mentioned in Section 2.2 on Ireland and Scotland, under a 

bridge near Limerick there was found a brass square dating from 1517 bearing 

the symbolic inscription "I will strive to live with Love and Care, on the level by 

the square." There was also an inscription detected over the door of Salisbury 

Abbey in England, which is about that old: "As the compass goes round without 

deviation from the circumference, so, doubtless, truth and loyalty never deviate. 

[...]" 401 One can conclude from these findings that in the old times, the square 

already stood for "right" and "honesty," while the compass denoted "undeviating 

truth" and "loyalty." Until today, this is another possible explanation of these 

Masonic symbols, next to "matter" and "spirit." 

The square as a measuring device is the working tool by whose angle the 

ashlars are tested. This is exemplified in the Mark ritual, for example. Here, two 

members playing workmen from the quarries take their stones to the Junior and 

Senior Overseers for inspection, who apply the stones to the square. Having 

approved of the quality of the stones, the Overseers strike secret knocks upon 

them with a mallet (see Section 8.1.2 on Mark Masonry). In a figurative sense, 

the Mason himself, who is a "rough ashlar," is tested by the angle of the square. 

He is proved by it on earth as well as in heaven. Thus, the square becomes a 

device to judge the Mason's deeds for his contemporaries and for God. This is 

exemplified in the following verses: 

[...] But better than Level is the Right-angled Square, 

For it teaches greater lessons than love, 

By its angle men's lives are tested as true, 

In this world and the Home that's above. 

Man's a man only, when square in his acts, 

And is clean on the inside and out; 

In the quiet of home, he'll be honored alike, 

Or on tempest-tossed sea cast about. [...] 

We'll meet on the Level and act by the Square, 

As Masons we know its our duty to do; 

And the world will be better and brighter and fair, 

Because we've lived in it, and journeyed life through. 402 

The square is one of the three working tools of the Fellow Craft. On his 

entrance into the lodge, the Fellow Craft at his initiation is instructed that the 

400 Ibid. 

401 Ibid. 

402 By George W. Atkinson, Grand Secretary, Past Grand Master, held at the Annual Session of the 

Grand Lodge of Connecticut at Fair Haven, January, 1897. Quoted in Myler, p. 28.

144 


square of virtue should be the rule and guide for his practice through life. 403 The 

Fellow Craft in Duncan's ritual thus explains the use of his three working tools, 

the plumb, the square, and the level: "the plumb admonishes us to walk upright, 

in our several stations, before God and man; squaring our actions by the square 

of virtue; and remembering that we are travelling, upon the level of time, to 'that 

undiscovered country, from whose bourne [sic; technical term] no traveller [sic] 

returns." 404 The compasses are also the Fellow Craft's emblem, because "by due 

attention to their use, we are taught to circumscribe our desires, and keep our 

passions within due bounds." 405 

The square belongs to the Master as the proper Masonic emblem of his 

office, which helps him to better solve animosities and rule the lodge: 

The Square is given to the whole Masonic body, because we are all 

obligated with it, and are consequently bound to act thereon. As it is by 

the assistance of the Square that all rude matter is brought into due form, 

so it is by the square conduct of the Master that all animosities are made 

to subside, should any unfortunately arise in the Lodge, and the business 

of Masonry is thereby better conducted. The ungovernable passions and 

uncultivated nature of man stand as much in need of the Square and 

Compasses to bring them into order [...], as those instruments of 

Masonry are necessary to bring rude matter into form, or to make a 

block of marble fit for the polished corners of the temple. 406 

Further, there exists a marching ceremony called "squaring the lodge," which 

means to take a special way in order to proceed from one part of the lodge to the 

other, e.g. from the East to the West, or from the South to the North, whereby the 

space between the altar and the East must generally not be invaded. As far as 

processions and formations are concerned, in our ritualistic chapters we will see 

that squares and right angles are often formed by candidates and officers during 

the ceremonies, e.g. the candidate kneels in front of the altar and forms a right 

angle with one raised knee, or the officers change direction in a right angle. If we 

want to see a deeper meaning behind it and not just drill, it can be supposed that 

thus, they symbolically square their actions. In Masonry there exist two 

important kind of squares, the working tool consisting of two arms and the 

geometrical square, which in ancient times, before the triangle was used 

therefore, was a symbol of the lodge. 

403 Cf. Simons, p. 58. 


405 Ibid, p. 80. 

406 Ibid.


4.2.2 The Gavel or Mallet & the Chisel 

The hammer is an ancient and universal symbol of authority, used for 

example by parliamentary and judicial bodies. It has also found a way into 

mythology, e.g. with regard to the deity Thor, the son of Odin and Freyia, to 

whose hammer was attributed the marvelous ability of returning to its owner 

after having been launched upon its target. 

There are different kinds of hammers for use in Masonic lodges, which are 

distinguished by their forms. On the one hand, there is the setting maul or mallet 

(German: "Steinmetzschlegel"), on the other hand there is the stonemason's 

hammer which has one flat face opposite the sharp peen, and which is called 

gavel, alluding to the German "Gipfel," gable, because it resembles from the top 

a simple gabled roof (German: "zweiköpfiger Hammer", French: "maillet"). In 

the ancient exposés, e.g. in The Whole History of the Widow's Son killed by the 

Blow of a Beetle from 1726, and in Prichard's Masonry Dissected dated 1730, the 

word "beadle," sometimes spelled "beetle," was used for setting maul. 

The common gavel, a sharp hammer, is the emblem of the Entered 

Apprentice, with which he symbolically treats the Rough Ashlar. This is 

explained to him in the Entered Apprentice lecture: 

The Common Gavel is an instrument used by operative masons to break 

off the corners of rough stones, the better to fit them for the builder's 

use; but we, as Free and Accepted Masons are taught to use it for the 

more noble and glorious purpose of divesting our hearts and 

consciences of all the vices and superfluities of life; thereby fitting our 

minds, as living stones, for that spiritual building - that house not made 

with hands - eternal in the heavens. 407 

The gavel or mallet is used by Masonic authorities to call the lodge to order, 

to keep order, to announce the outcome of a vote, to initiate neophytes by the 

power of the hammer, to close the lodge, etc. The triad of the Worshipful 

Master's and the two Wardens' hammers rules the labor of the lodge. In the 

climax of the third degree, the gavel is the instrument with which one of the 

three ruffians strikes the fatal blow. For the enactment of the murder of Hiram 

Abiff, the DFM indicates that "cet outil joue un rôle capital, et il est d'usage 

d'utiliser à cet effet un maillet plus volumineux." 408 

Interesting word coinages with regard to the gavel can be observed, 

especially in German Masonry. Thus, the Worshipful Master and the two 

Wardens are called "Hammerführende," the administration of the lodge 

"Hammerführung," and the symbolical power of the Worshipful Master in an 

opened lodge is referred to as "Hammergewalt." The same root led to the 

407 Simons, p. 25. 

408 DFM, p. 164.

146 


German saying: "Der Meister vom Stuhl nimmt Beratungsgegenstände 'unter den 

Hammer.' " 409 

In England and continental Europe, the gavel of the Worshipful Master is 

also called "Hiram" 410 , alluding to the perfect order which the supervising Grand 

Master Hiram Abiff induced into his craftsmen at the building of Solomon's 

temple. In French, the rarely used and inofficial expression for "top secret" is 

"under the hammer": "Sous le maillet. Expression quelque peu familière et non 

rituelle, signifiant tantôt 'confidentiel.' " 411 The two Wardens, when assuming 

their stations, in 18 th century France were called "gavels of the Occident": 

"Maillets de l'Occident. Expression qui signifiait, au XVIIIe siècle, remplir les 

offices de 1er et de 2e Surveillants." 412 

The complementary tool of the gavel is the chisel. Together, these tools are 

used to impose the stonemason's will on a stone. Symbolically, the character of a 

candidate, who is still a "rough stone," can thus be smoothed. The gavel as the 

active element hits the passive chisel, which then directs the force. Therefore, the 

gavel, being associated with the active will, is an emblem of the Worshipful 

Master and the two Wardens. During the initiation ceremony, the sword replaces 

the function of the chisel as the Worshipful Master places his sword on the 

candidate's shoulder, hitting its blade with the gavel. 413 

In the Mark Mason catechism at the end of the ceremony, the candidate 

answers to the question how he was received: "On the edge of the engraver's 

chisel, applied to my naked left breast, and under the impression of the mallet 

[...]". 414 This is to teach "that the moral precepts of this degree should make a 

deep and lasting impression" 415 upon his mind and future conduct. In Duncan's 

ritual, we find the following explanation of these two symbols: 

The chisel morally demonstrates the advantages of discipline and 

education. The mind, like the diamond in its original state, is rude and 

unpolished, but as the effect of the chisel on the external coat soon 

presents to view the latent beauties of the diamond, so education 

discovers the latent beauties of the mind [...]. 

The mallet morally teaches to correct irregularities, and to reduce man 

to a proper level; so that by quiet deportment he may, in the school of 

discipline, learn to be content. What the mallet is to the workman, 

enlightened reason is to the passions: it curbs ambition, it depresses 

envy, it moderates anger, and it encourages good dispositions [...]. 416 

409 

Cf. IFL, p. 664/665. 

410 

MD, p. 275. 

411 

Cf. DFM, 164-165. 

412 

Ibid. 

413 

Cf. Béresniak, p. 52. 

414 

Cf. Duncan, p. 177. 

415 

Ibid. 

416 

Ibid, p. 171.


The setting maul is also said to be a symbol of untimely death 417 , since it was 

one of the tools with which the three ruffians murdered Grand Master Hiram 

Abiff. 

To show the literary use of Masonic working tools as metaphors, we would 

like to quote a description taken from Sickels' The General Ahiman Rezon, dated 

1885, which proves again the abundance of technical terms in the Masonic 

language and how they are to be interpreted: 

The Rule, the Square, and the Compasses, are emblematical of the 

conduct we should pursue in society. To observe punctuality in all our 

engagements, faithfully and religiously to discharge those important 

obligations which we owe to God and our neighbor; to be upright in all 

our dealings; to hold the scales of Justice in equal poise; to square our 

actions by the unerring rule of God's sacred word; to keep within 

compass and bounds with all mankind, particularly with a brother; to 

govern our expenses by our incomes; to curb our sensual appetites; to 

keep within bounds those unruly passions which oftentimes interfere 

with the enjoyments of society, and degrade both the man and the 

Freemason; to recall to our minds that, in the great scale of existence, 

the whole family of mankind are upon a level with each other [...]. 418 

4.2.3 The Trowel 

As a symbol of the Third Degree, the trowel is presented to the candidate; 

however, ritualistically it is not so much stressed as is the Square, which is the 

Master's jewel, or other symbols like the compass. According to Coil's Masonic 

Encyclopedia, "its symbolism is usually said to be that of spreading the cement 

which binds the brethren together." 419 As Oliver puts it, "[t]he Lodge is strongly 

cemented with love and friendship, and every brother is duly taught secrecy and 

prudence, morality and good fellowship." 420 

Some trowels are finely decorated with Masonic symbols, of which the 

following is an example. 

417 Scottish Rite Masonic Museum of Our National Heritage, Bespangled Painted & Embroidered, p. 119. 

418 Sickels, p. 81. Bold print added. 

419 CME, p. 659. 

420 GHCD, p. 454.

148 

Symbols: 

1. all-seeing eye 

2. hourglass 

3. apron 

4. endless cord / cabletow 

5. endless cord / cabletow 

6. column Jachin with globe 

7. square & compass with letter G 

8. column Boaz with globe 

9. mosaic pavement 

10. level 

11. plumb line 

12. 24-inch gauge, gavel, trowel 

13. acacia 


As an explanation why the trowel is an appropriate implement for the Master 

Mason's Degree, Oliver states that "in operative masonry, while the E.A.P. 

prepares the materials, and the Fellowcraft places them in their proper situation, 

the Master Mason spreads the cement with a trowel, which binds them 

together." 421 

4.2.4 The Plumb Rule & the Level 

Q: [...] How did you and I first meet? 

A: On the S[quare].. 

Q: How do we hope to part? 

A: On the L[evel]. 

Q: Why meet and part in this peculiar manner? 

A: As Masons we should so act on the one as to be enabled to part 

on the other with all mankind, more particularly our brethren in 

Masonry. 422 

The above-quoted part from an old catechism of the Entered Apprentice 

Degree explains the provenance of the famous Masonic saying "to meet upon the 

421 

GHCD, p. 689. 

422 


p. 47.


level, and part upon the square." The working tools play an important part both 

in ritualistic and in ordinary metaphorical Masonic language. Sometimes, the 

tools appear in pairs, as the compass and the square, or the square and the level. 

The plumb is the working tool of the Fellow Craft, together with the square 

and the level. In the Fellow Craft Degree, the Bible is opened at Amos, vii., 7, 8, 

wherein the following passage is contained: "and behold the Lord stood upon a 

wall made by a plumb-line, with a plumb-line in his hand. And the Lord said 

unto me, Amos, what seest thou? And I said, A plumb-line. Then said the Lord, 

Behold, I will set a plumb-line in the midst of my people Israel; I will not again 

pass by them any more." 423 When the Fellow Craft at the end of the Ceremony of 

Passing is presented with his working tools, he receives the following 

instruction: 

The Plumb is an instrument made use of by Operative Masons, to try 

perpendiculars; the Square, to square their work, and the Level to prove 

horizontals, but we, as Free and Accepted Masons, are taught to make 

use of them for more noble and glorious purposes; the Plumb 

admonishes us to walk uprightly in our several stations before God and 

man, squaring our actions by the Square of Virtue, and ever 

remembering that we are traveling upon the Level of Time, to 'that 

undiscovered country, from whose bourne [sic] no traveler returns.' 424 

The following extract from a poem on the level and the square plays on the 

words "to level s.b. up or down" and employs the Masonic saying "we meet upon 

the level." This final meeting on the level denotes death, the point on which all 

people are alike before their creator. 

The Level's a jewel when it levels men up, 

But not so if it levels them down; 

And the Mason who levels his life by its gauge, 

Will be laureled at last with a Crown. [...] 

Our symbol - the Level - teaches plainly this truth: 

Men are equal when they all do the right; 

It exacts from us all, from old age down to youth, 

A pledge to be just day and night. [...] 

On the Level, at last, all Masons must meet, 

And surrender their trust to the King; 

Though weary their limbs and tired their feet, 

To their Ancient, Grand Craft they should cling. [...] 425 

423 Quoted from the Bible by Simons, p. 59. 

424 Simons, p. 60. 

425 By George W. Atkinson, Grand Secretary, Past Grand Master, held at the Annual Session of the 

Grand Lodge of Connecticut at Fair Haven, January, 1897. Quoted in Myler, p. 28.

150 

4.2.5 The 24-Inch Gauge 


Together with the common gavel, the twenty-four inch gauge is the working 

tool of the Entered Apprentice. Its twenty-four equal parts mean in a figurative 

sense that the Mason has to divide up his day reasonably - the same number of 

hours has to be spent on the service of God and distressed brethren, on his usual 

work, and on relaxation: 

The Twenty-four inch Gauge is an instrument used by operative masons 

to measure and lay out their work; but we, as Free and Accepted 

Masons, are taught to use it for the more noble and glorious purpose of 

dividing 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 equal parts; whereby are found eight hours for the 

service of God and a distressed worthy brother; eight for our usual 

vocations; and eight for refreshment and sleep. 426 

4.3 Clothing & Equipment 

Worshipful Master: How should a candidate be prepared for the first degree 

of Masonry? 

Senior Steward: By being divested of all metallic substances, neither 

naked nor clothed, barefoot nor shod, left knee and 

breast bare, hoodwinked, and a cabletow about his 

neck. 

Worshipful Master: Repair to the preparation room where Mr. A. B. is in 

waiting; when thus prepared, cause him to make the 

usual alarm at the inner door. 427 

The above-quoted dialogue between two lodge officers shows that a 

candidate has to put on special attire before he is admitted into the lodge room. 

This equipment and clothing is different in each of the three degrees of Craft 

Masonry (see also illustrations in Sections 7.1.1.1 - 7.1.1.3), and is symbolic of 

the moral teachings that the candidates receive. However, not only the candidates 

but also the other lodge members have to be "properly clothed," which is a 

technical term for wearing the right outfit: "On arrival of the Master, and the 

hour of meeting, the Master repairs to his seat in the east, puts on his hat, sash, 

426 Simons, p. 24/25. 

427 Nizzardini, p. 23. Bold print added.


yoke, and apron, with gavel in hand, and says: 'Brethren will be properly clothed 

and in order; officers repair to their stations for the purpose of opening.' " 428 

What does the term "properly clothed" imply? The analysis of a theater play 

by Claudy in Section 9.1.1.3 shows the great irritation of the brethren if 

somebody "not properly clothed" enters a lodge in session. Improper clothing is 

a Masonic offense, and the By-Laws of lodges and Grand Lodges clearly define 

what their members have to wear on each occasion. Coil states that "[t]o clothe 

in a Masonic sense is to put on certain Masonic insignia, which differ in different 

degrees or places and on different occasions, and have differed at several periods 

of history." 429 It becomes evident that proper Masonic clothing is not universally 

defined. The essential item in the first three degrees is the white apron, whereas 

in some places, white gloves are added. Everywhere, white aprons and gloves 

have to be worn at funeral ceremonies. 430 The EOF lists several different 

interpretations, depending on time and country: 

A Mason is said to be properly clothed when he wears white leather 

gloves, a white apron, and the jewel of his Masonic rank. The gloves are 

now often, but improperly, dispensed with, except on public occasion. 

'No Mason is permitted to enter a Lodge or join in its labors unless he is 

properly clothed.' Lenning, speaking of Continental Masonry, [...] says 

that the clothing of a Freemason consists of apron, gloves, sword, and 

hat. In the York and American Rites, the sword and hat are used only in 

the degrees of chivalry. In the catechisms of the early eighteenth century 

the Master of a Lodge was described as clothed in a yellow jacket and a 

blue pair of breeches, in allusion to the brass top and steel legs of a pair 

of compasses. After the middle of the century, he was said to be 'clothed 

in the old colors, viz., purple, crimson, and blue'; and the reason 

assigned for it was 'because they are royal, and such as the ancient kings 

and princes used to wear.' The actual dress of a Master Mason was, 

however, a full suit of black, with white neck-cloth, apron, gloves, and 

stockings; the buckles being of silver, and the jewels being suspended 

from a white ribbon by way of collar. 431 

Each Grand Lodge has defined the current "proper clothing" in its By-Laws. 

Thus, The Ahiman Rezon, or Book of the Constitution of the Right Worshipful 

Grand Lodge of Free and Accepted Masons of Pennsylvania in its 1916 edition 

states in Article XV. on "Masonic Clothing": 

Sec. 1. Every Brother must wear a Masonic apron on entering a Lodge. 

To be properly clothed for admission to Communications of the Grand 

428 Duncan, p. 12. The Master is entitled to wear his hat, whereas the other members remain 

uncovered. 

429 CME, p. 136. 

430 Cf. ibid. 

431 EOF, p. 156.

152 


Lodge, every Master and Warden of a Lodge must wear his appropriate 

jewel and apron. Every Past Master must wear his jewel. Lodges may 

make such other rules for the government of their members as to dress 

at Lodge meetings only, as may be approved in their By-Laws. 

Sec. 2. Masonic aprons are made of white lambskin, and are fifteen 

inches wide and thirteen inches deep, square at the bottom, with a one 

and one half inch blue border, and a flap in triangular shape, with a one 

inch blue border. The name and number of the Lodge may be on 

them. 432 

Is Masonic clothing "secret," or can it be worn in front of non-Masons? In 

contrast to the custom of the early years of Freemasonry, where public 

processions were in common, today Masonic constitutions restrict the public 

display of Masonic clothing. Thus, the Constitution of the Grand Lodge F. & A. 

M. of the Jurisdiction of California states in its tenth edition from 1923 in 

Section 116 under "Masonic clothing, restrictions on wearing," that "[n]o Lodge, 

nor any Mason, shall appear in Masonic clothing in any public procession, or at 

any public meeting or place, except for the burial of a brother or for the 

performance of some other strictly Masonic duty or ceremony." 433 A sub-point of 

this article, 116a, modifies this statement by adding that "Masons may assemble, 

without dispensation, in Masonic clothing, to decorate the graves of deceased 

brethren, which is a commendable custom." 434 Not all Masons are allowed to 

participate in Masonic processions. According to The Masonic Code of the 

Grand Lodge of Tennessee, dating 1958, "[a] Lodge in procession is strictly 

under the discipline of the Lodge room, and hence under the control of the 

Worshipful Master. None but affiliated Master Masons in good standing [...] may 

join in Masonic public exercises or processions, the Lodge on such occasions 

being always opened on the third degree." 435 The kinds of public events a Master 

Mason may attend wearing his special clothing are also limited: 

The following are the only purposes for which public Masonic 

processions are permitted [...], for which a dispensation from the Grand 

Master is not necessary, nor may he authorize any other: (a) Masonic 

burials; (b) erecting or unveiling monuments to deceased Brethren; (c) 

celebration of the Festivals of St. John; (d) laying corner stones; (e) 

dedication of Masonic buildings; (f) memorial services; (g) going to 

church for religious purposes or for divine worship, if not clothed in 

aprons or other Masonic regalia; (h) celebrating, on November 4, 

George Washington's Masonic birthday. 436 

432 

Grand Lodge of Pennsylvania, The Ahiman Rezon, or Book of the Constitution, p. 44/45. 

433 

Grand Lodge F. & A. M. of the Jurisdiction of California, Constitution, p. 96. 

434 

Ibid. 

435 

Grand Lodge of Tennessee, The Masonic Code, p. 71. 

436 Ibid, p. 71/72.


What do the Master Masons look like on such occasions? According to the 

Ahiman Rezon, or Book of the Constitution of the Grand Lodge of Pennsylvania, 

dating 1916, "[o]n every such occasion of public participation in any ceremony, 

all the members of the Grand Lodge shall appear in Masonic dress, consisting of 

a suit of black clothes, black necktie, black silk hat, and white gloves; the 

Officers of the Grand Lodge and Subordinate Lodges shall wear their appropriate 

jewels and aprons [...]." 437 The Constitution and Code of the Grand Lodge of 

Iowa, dating 1928, prescribes that the blue-trimmed aprons are not to be worn at 

Masonic funerals. For this occasion, the pure white lamb skin aprons have to be 

used: "The proper Masonic clothing for a funeral procession is a white apron and 

white gloves. For other occasions it may be a white apron with blue edging and 

proper Masonic emblems, at the pleasure of the wearer." 438 

In the early 18 th century, there existed a technical term, "clothing the lodge," 

implying that a newly initiated brother was obliged to supply each member 

present with an apron and a pair of gloves. This was also written in the General 

Regulations of Anderson's Constitutions from 1723: "Every new Brother at his 

making is decently to cloathe [sic] the Lodge, that is, all the Brethren present; 

and to deposit something for the relief of indigent and decayed Brethren." 439 In 

the beginning of Freemasonry, this was the custom both in Britain and America, 

but as the number of candidates grew, the need of constantly furnishing these 

clothes diminished, and this custom was dropped. 

4.3.1 The Apron 

According to CME, this word results from "napron," which comes from the 

French "naperon" and has been corrupted into "an apron." 440 Being protective 

clothing for workmen of all kind, the aprons of the operative stonemasons were 

made of large pelts to give maximum coverage. The aprons of speculative 

Masons are reduced in size, have the upper flap turned down and are tied with 

laces wrapped around the waist. In antique solemn ceremonies, aprons were used 

as a kind of investiture, for example the white apron of Mithras in Persia, the 

sash in India, or the white robe of the Essenes. Coil argues that the cassock of 

church dignitaries in reality is an apron. 441 

437 Grand Lodge of Pennsylvania, The Ahiman Rezon, or Book of Constitution, p. 44. 

438 Grand Lodge of Iowa, The Constitution and Code, p. 134. 

439 Cited in CME, p. 136. 

440 Ibid, p. 63. 

441 Ibid, p. 64.

154 


Masonic apron with two rosettes, square & compass 

Sickels' The General Ahiman Rezon states that in the past, the apron was "a 

universally-received emblem of Truth," 442 and also lists several examples from 

antique mysteries in which the investiture with an apron played an important 

role. Thus, among the Grecian mysteries, the candidate received a white robe and 

apron, and in Persia this investiture succeeded to the commission of light. Here, 

it consisted of a girdle displaying the twelve signs of the Zodiac; a tiara, a white 

apron, and a purple tunic. 

The Masonic apron is an emblem of innocence and purity and was intended 

to be made of white lambskin. But with the creation of higher degrees, and also 

through the need which arose by public presentations, such as cornerstone 

layings, processions, or Masonic funerals, the aprons became more decorated, 

and were made of other materials, like silk. The aprons are worn in a different 

way in the first three degrees: 

442 Sickels, p. 74.


Entered Apprentice Fellow Craft Master Mason 

The candidate of the First Degree receives as explanation for the special 

wearing of his apron that, at the building of King Solomon's temple, the different 

kinds of workmen were distinguished by the manner in which they wore their 

aprons. Leaning on this tradition, the Entered Apprentice has to wear his apron 

with the flap turned up, to symbolically prevent him from soiling his clothes with 

"untempered mortar," 443 which is a metaphor for his unruly passions. The 

sources employed did not furnish any corresponding explanation for the peculiar 

wearing of the apron in the Fellow Craft Degree during the erection of King 

Solomon's temple. Was this apron also preventive from getting soiled, or was it a 

mere sign of distinction from the other degrees? 

Fellow Craft (first from the left) wearing his apron 444 

Duncan describes the scene of investiture in his ritual of the Second Degree 

as follows: the Senior Warden, "approaching candidate, turns the flap of his 

apron down, at the same time saying - Brother, at the building of King Solomon's 

Temple, the Fellow Crafts wore their aprons with the flap turned down and the 

corner turned up, and thus you will wear yours, until further advanced." 445 With 

these words, the Senior Warden tucks a corner of the apron under the string, so 

that it looks like the illustration above. A clear reason for this is not given. In the 

443 Cf. Section 5.1 on technical terminology. Illustrations: Simons, p. 20, and Sickels, p. 105 and 171. 

444 Illustration taken from Sickels, p. 111. 

445 Duncan, p. 69/70.

156 


Third Degree, the Senior Warden, showing the candidate how to wear his apron, 

ties it upon the latter, with the flap and corners turned down, and says: "Master 

Masons wear their aprons with the flap and corners down, to designate them as 

Master Masons, or as overseers of the work, and so you will wear yours." 446 

In an interesting address to a newly initiated Entered Apprentice, printed in 

the third edition of The Text Book of Freemasonry dated 1881, the young Mason 

is admonished not to wear his emblem of innocence and purity when he meets a 

brother in lodge with whom he has ongoing arguments. The quarrels have to be 

settled outside the lodge room first, before both brethren can return and put on 

their white lambskin aprons: 

[...] you are never to put on that badge should you be about to visit a 

lodge in which there is a brother with whom you are at variance, or 

against whom you entertain any animosity. In such cases it is expected 

you will invite him to withdraw, in order that you may settle your 

differences amicably; upon which, if happily effected, you may clothe 

yourselves, enter the Lodge, and work with that love and harmony 

which should at all times characterise [sic] Freemasons; but if, 

unfortunately, your differences are of such a nature as not to be so easily 

adjusted, it were better that one or both of you retire than that the 

harmony of the Lodge should be disturbed by your presence. 447 

This admonishment by the Worshipful Master of a lodge shows that the 

purity of the white apron and the harmony of the lodge must not be soiled with 

"untempered mortar," that is, "unruly passions." 

The German word for "apron" is "Schurz," the French is "tablier." In French 

and German Masonry there exists a curious derivation, the "maçon sans tablier," 

or "Maurer ohne Schurz," which would be a "Mason without apron" in English, 

if the expression existed in English Masonry. It is an honorary expression for a 

non-Mason who has such a good character that he could be a Mason. A French 

Masonic dictionary even cites the vice versa, "tablier sans maçon," the "apron 

without a Mason," as a mock expression for a Mason who does not live up to the 

moral qualities expected from him and merely wears his apron for decoration: 

Une expression particulière se rattache à ce mot, celle de maçon sans 

tablier, c'est à dire un homme dont la tolérance, le détachement, 

l'élévation spirituelle, l'absence de vanité, de prétention et de 

dogmatisme en feraient un Maçon s'il était initié. Mais les Maçons euxmêmes 

ne sont que des hommes, et la meilleure sélection laisse parfois 

passer des brebis galeueses. C'est pour cela que, malheureusement, il 

existe aussi des tabliers sans maçon. 448 

446 Ibid, p. 99. 

447 Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, p. 31. 

448 Saint-Gall, p. 121.


4.3.2 Cabletow, Blindfold, Metals 

The Cabletow 

A tow is a line wherewith to draw. According to the EOF, "[a] cable tow is a 

rope or line for drawing or leading. The word is purely Masonic." 449 In the early 

18 th century, Masonic writers in English still used the expression "cable rope," 

whereas the term "cable tow" is probably derived from the German "Kabeltau." 

In Freemasonry, the cabletow has three different significances: first, it is 

depicted on the tracing board of the Entered Apprentice degree as a bond of 

affection; second, the candidates are bound with it; and third, it relates to the 

band-width of Masonic charity. As explained in Section 4.1.1.2 on the carpet, 

"[t]he tracing board of the first [...] degree should always be enclosed with a 

cord, technically called a cable tow, having four tassels placed at the four angles, 

referring to the four cardinal virtues [...], while the cable tow is emblematic of 

the cord or bond of affection which ought to unite the whole fraternity [...]." 450 In 

its second function as an equipment for initiation ceremonies, according to 

Martens, today the cabletow is only used in America. He conceives it as a sign of 

bondage to the nothingness of the worldly existence and human passions. 

Spiritually, it can also mean the binding to life after death: "Strick (Kabeltau) = 

Hinweis auf das Gebundensein an den Unwert des Lebens, an die 

Leidenschaften. Zeichen der Knechtschaft und Hörigkeit. Wird nur noch in 

Amerika benutzt. Im höheren Sinne das sich Gebundenwissen an das 

übersinnliche Leben (im Johannisorden)." 451 

A particular reason is given for the wearing of the cabletow in each of the 

three degrees. According to the EOF, 

[i]n its first conception, the cable tow seems to have been used only as a 

physical means of controlling the candidate, and such an interpretation 

is still given in the Entered Apprentice's Degree. But in the Second and 

Third degrees a more modern symbolism has been introduced, and the 

cable tow is in these grades supposed to symbolize the covenant by 

which all Masons are tied, thus reminding us of the passage in Hosea 

[xi. 4), 'I drew them with cords of a man, with bands of love.' 452 

When the candidates of the first three degrees are "properly prepared," they 

are thus bound with the cabletow: In the First Degree, the candidate wears the 

cabletow around his neck for the following reasons: "[...] had I not conformed to 

the ceremonies of my initiation, thereby rendering myself unworthy to be taken 

by the hand as a mason [sic], I might, by aid of the cabletow, have been led out 

449 EOF, p. 126. 

450 TRMC, p. 88. 

451 Martens, p. 125. 

452 EOF, p. 126.

158 


of the Lodge, without having beheld even the form thereof. 453 In the Second 

Degree, the cabletow is put twice around the right arm of the candidate, which is 

explained in the catechetical question-and-answer dialogue as follows: "To teach 

me that as a F. C. I was under a double tie to the fraternity." 454 In the Third 

Degree, the cabletow extends three times around the candidate's body, and the 

candidate thus explains the thought behind this symbolism: "To teach me that my 

duties and obligations became more and more extensive as I advanced in 

Masonry." 455 The candidates are freed from the cabletow when they assume new, 

spiritual responsibilities - only then, they can let go the old, material bond: 

The cable tow is like the cord which joins a child to its mother at birth, 

nor is it removed until, by the act of assuming the obligations of the 

moral life, a new, unseen tie is woven, uniting us with our race in its 

moral effort to build a world of fraternal goodwill. 456 

A further significance of the cabletow is the distance a Mason should be 

away from his lodge, and also the extent of Masonic charity. Masonry Defined 

thus interprets the cabletow's length: 

Gaedicke says that, 'according to the ancient laws of Freemasonry, 

every brother must attend his Lodge if he is within the length of his 

cable tow.' The old writers define the length of a cable tow, which they 

sometimes called 'a cable's length,' to be three miles for an Entered 

Apprentice. But the expression is really symbolic and, as it was defined 

by the Baltimore Convention in 1842, means the scope of a man's 

reasonable ability. 457 

In the same sense, TRMC states that the cabletow is for the Masons "the 

obligation to attend their Lodge, when summoned, if within the distance of three 

miles, metaphorically supposed to be the length of a cable tow." 458 In many 

Masonic orations, metaphors dealing with the cabletow are used. For example, 

Grand Orator Owen Scott from Illinois says in a speech on the mission of a 

Mason that "[i]f he has really imbibed the true spirit of our wonderful 

brotherhood he will not allow the sun to go down without the relief of every 

worthy distressed brother within the length of his cable-tow. [...] Wherever there 

is a human sigh, a pain of anguish, a sorrow-stricken heart or a fevered brow this 

cable-tow will be found sufficient to reach it." 459 

453 Nizzardini (publ.), p. 61. 

454 Ibid, p. 125. 

455 Ibid, p. 196. 

456 Bro. Joseph Fort Newton, in: "The Religion of Masonry," printed in The Master Mason, Sept., 

1925, p. 728. 

457 MD, p. 142. 

458 TRMC, p. 88. 

459 Quoted in Myler, p. 236/237.

The Blindfold 


The candidate of Freemasonry is blindfolded. There are three evident reasons 

for this. First, it is a secretive order. Therefore, the candidate must not see what 

awaits him and will be "given light" at the proper moment when he has advanced 

far enough to be entitled to see. Second, he is an ignorant prevailing in darkness, 

and only finds light after long and troublesome learning. Third, and this is 

expressed in Sickels' The General Ahiman Rezon from 1885, he must let loose 

the past and turn his eyes towards the future. This, according to Sickels, is in 

accordance with ancient Egyptian initiation ceremonies in which the neophyte 

had to drink the water of forgetfulness to lay off the past and begin a new life - a 

ceremony retained in Freemasonry, in a different outer form. A similar ceremony 

is executed in the Catholic procedure of accepting novices, which the author of 

this dissertation had the opportunity to witness in 2000. The priest says to the 

novice, dressed in white, while she obtains her black habit: "Ziehe den alten 

Menschen aus, und den neuen Menschen an." (Take off the old existence, and 

put on the new one.) The Masonic candidate is also specially clothed, and his 

eyes are "covered on the past": 

In ancient Egypt, the Neophyte was presented with a cup of water, and 

addressed in these words: - 'Aspirant to the honor of a divine 

companionship! Seeker after celestial truth! This is the water of 

forgetfulness. Drink! - drink to the oblivion of all your vices - the 

forgetfulness of all your imperfections; and thus be prepared for the 

reception of the new revelations of Truth, with which you are soon to be 

honored.' Although modern Freemasonry does not retain this particular 

ceremony, it preserves the spirit of it, by other forms [...]. The 

candidate is directed to close his eyes on the Past - to lay aside the 

trappings and vestures of the outward world - the symbols of traffic 

and war - all that reminds one of the selfishness and discords of life - 

and turn his face towards the dread unknown - the mysterious Future. 460 

The eyes can be covered by a cloth, or, as shown in the illustration on the 

left, by blinders. What resembles old-fashioned aviator goggles is a fraternal 

blindfold for use in secret societies' initiation ceremonies. The Masonic fraternity 

is not the only secretive society that blindfolds its candidates (cf., for example, 

the Odd Fellows and others in Chapter 7. on 

rituals.) The inductee wears these blinders, which 

have "flip-up" eye coverings, so as not to see what 

is coming until the appropriate time. When the 

candidate is given "light," the eye coverings are 

flipped up with a lever. 

460 Sickels, p. 54.

160 

Metals 


Q: Why were you divested of all metals when made a Mason? 

A: For the reason, first, that I should carry nothing offensive or 

defensive into the Lodge; second, at the building of King 

Solomon's Temple, there was not heard the sound of an axe, 

hammer, or any tool of iron. 

Q: How could a building of that stupendous magnitude be erected 

without the aid of some iron tool? 

A: Because the stones were hewed, squared, and numbered at the 

quarries where they were raised; the trees felled and prepared 

in the forests of Lebanon [...]. 461 

The ritualistic dialogue quoted above shows the use of the term "metal" in the 

First Degree of Masonry. As will be explained in Section 5.5 on technical 

terminology, metals in Freemasonry denote something evil and unclean. Metals 

in the shape of coins symbolize earthly wealth and have to be left behind when 

one is initiated into speculative Masonry: "No man can devote himself to 

anything with a just spirit, if he anticipates anything of a mercenary nature to 

come of it. Hence candidates are divested of coins and valuables previous to their 

introduction." 462 Furthermore, according to the Masonic legend the stones with 

which King Solomon's temple was build were imported, and the trees used for 

the construction were also felled elsewhere, so that there reigned absolute quiet 

when the temple was erected. To this fact is attributed a symbolic meaning: 

According to the Scriptures (1 Kings vi. 7), 'the house, when it was in 

building, was built of stone made ready before it was brought thither; so 

that there was neither hammer nor axe, nor any tool of iron heard in the 

house, while it was in the building.' This has been symbolically adopted 

in Masonry, to signify that peaceful quiet in which the soul should 

prepare in this world to raise a fitting temple for the spirit of God to 

visit occasionally in our trial state, and to inhabit in a future world. 463 

4.3.3 Naked Knee & Breast, Slipshod 

A general prejudice of the profanes is the assumption that in Freemasonry, 

the candidates are partly undressed in order to prove that it is a man and not a 

woman who is initiated. Of course, this might have been a convenient side effect. 

However, the technical saying, "neither naked nor clothed," has a symbolic 

meaning. In Duncan's ritual, the candidate of the First Degree is asked after the 

461 Duncan, p. 48. 

462 TRMC, p. 484. 

463 TRMC, p. 484.


initiation ceremonies why he was neither naked nor clothed, to which he replies: 

"Because Masonry regards no one for his worldly wealth or honors; it is the 

internal, and not the external qualifications of a man that should recommend him 

to be made a Mason." 464 According to Duncan, in the Entered Apprentice degree, 

the candidate has a naked left breast and a naked left knee. He wears a slipper on 

his right foot, and has a bare left foot. In the Fellow Craft degree, the candidate 

has a naked right breast and a naked right knee. He wears a slipper on his left 

foot, and has a bare right foot. In the Master Mason degree, the candidate wears 

only his shirt and drawers, so that both breasts and legs are bare, as well as both 

feet (for illustrations, see Sections 8.1.1.1. - 8.1.1.3). 465 Nakedness in 

Freemasonry alludes to equality before God, in contrast to the Biblical meaning 

of figurative uncleanness: 

Slipshod 

In Scriptural symbology, nakedness denoted sin, and clothing, 

protection. But the symbolism of Masonry on this subject is different. 

There, to be 'neither naked nor clothed' is to make no claim through 

worldly wealth or honors to preferment in Masonry, where nothing but 

internal merit, which is unaffected by the outward appearance of the 

body, is received as a recommendation for admission. 466 

The shoe as a Masonic symbol is given different meanings. In the First 

Degree, it is seen as a symbol of a covenant to be entered into. This explanation 

is based on the Bible, respectively the Book of Ruth, chapter 4, verse 7-8, where 

it is said that "this was the manner in former time in Israel concerning redeeming 

and concerning changing, for to confirm all things; a man plucked off his shoe, 

and gave it to his neighbor [...]" 467 as a sign of testimony. The IFL neglects this 

interpretation when stating that "[d]ie in der Freimaurerei übliche S.-Symbolik 

geht auf die Reinigungszeremonien zurück. Die S.-Symbolik ist also als reiner 

"Konsekrationsakt" aufzufassen." 468 This is only true for the Third Degree of 

Freemasonry, where the shoe is considered a symbol of discalceation 469 (this 

term is derived from the Latin "calceus," meaning "shoe"). The ceremony 

requires the removal of both shoes. Before entering a sacred place or walking on 

holy ground, the shoes have to be taken off as a sign of reverence, just like 

Moses had done in front of the Burning Bush. A reference to this Biblical scene 

can be found in the Royal Arch Degree, where the Burning Bush is even one of 

the stage requisites. Although the IFL fails to explain the special meaning of the 

464 

Duncan, p. 48. 

465 

Cf. ibid, p. 28; 59; 88. 

466 

EOF, p. 502. 

467 

Cited from the Bible in EOF, p. 687/688. 

468 

IFL, p. 1420. 

469 

Cf. CME, p. 213.

162 


shoe in the First Degree, it describes the ceremony in which this idea is rendered 

into action: 

In einigen Logen Schottlands wird als Zeichen des abgeschlossenen 

Vertrages zwischen dem Neuaufgenommenen und der Loge der linke S. 

des Kandidaten dem Meister vom Stuhl übergeben, der ihn nach 

abgenommener Verpflichtung unter Anspielung auf den biblischen 

Gebrauch wieder zurückerstattet. Daran schließt sich eine Belehrung 

über die 'catch questions': 'Was haben Sie für die Aufnahme in den 

Bund gezahlt?' Antwort: 'Einen Schuh, einen alten Schuh meiner Mutter 

Sohn.' 470 

Furthermore, the IFL states: "Pantoffeln als Abzeichen werden in Amerika 

von Freimaurerfrauen getragen. Der Brauch deutet dort ebenso auf das 

Freimaurersymbol, wie auf das 'Unter-dem-Pantoffel-Stehen' hin." 471 This is a 

very interesting observation. The IFL does not state explicitly whether it is the 

Masons who are thus "henpecked," or conversely, their wives. If American 

Masonic wives wear the shoe pin as a sign of bondage to and subjection under 

their husbands, this symbol has a rather sexist meaning. However, this meaning 

is just a vulgar explanation and has nothing to do with earnest Masonic symbols. 

For illustration, three auction photos of shoe pins are added below: 

Masonic Shoe Pins 

In contrast to the Biblical ceremony of discalceation, in which both shoes 

have to be removed, in the First Degree of Masonry the candidate is "slipshod," 

that is he has to remove one shoe and put on a slipper. The Masonic 

encyclopedias and dictionaries provide no information on the symbolic meaning 

of the slipper: "Just what the symbolic implication of the slip shoe or slipper or 

being slipshod may be has never been clearly explained." 472 This technical term 

means being shod with a slipper that readily comes on and off, which is not the 

470 IFL, p. 1420. 

471 Ibid. 

472 CME, p. 623.


same as being barefoot. From the adjective, "slipshod," at some time the noun, "a 

slipshod," was derived. 

An interesting metaphor with regard to the technical term "slipshod" is found 

in Prince Hall Masonry, here meaning "unprofessional," "inefficient:" 

The Grand Master of New York in 1935 made this point when he said 

of the local lodge situation, "We must see to it that we produce better 

business executives, to take care of the many problems that confront us. 

This is very essential and necessary as lodges cannot go doing slipshod 

business." 473 

The shoe or slipper symbolism is not a unique feature of Freemasonry for 

men. Some of the androgynous orders also employ the symbolism of the slipper 

in their rituals. Thus, the Heroines of Jericho, the female affiliation of black 

Masons, hand over a slipper to the newly obligated sister in the second degree, 

called True Kinsman, as an emblem of the endowment with all the rights and 

privileges of a second degree member. Here, the shoe designates the testimony 

of a covenant, and refers directly to the chapter of Ruth, whose legend is 

exemplified by the second degree ceremony (cf. Section 7.2.4). 

4.3.4 Jewels and their Explanation 

The definition of "jewels" in Masonry includes two different aspects. First, 

this technical term refers to the six jewels with which every lodge is 

symbolically furnished, i.e. the three "movable" and the three "immovable" 

jewels. The movable jewels are the rough ashlar, the perfect ashlar, and the 

trestle-board, because they are not fixed on a special place in the lodge. The 

immovable jewels are the square, the level, and the plumb. The name 

"immovable" was applied to them because they belong permanently to the three 

principal offices and chairs (i.e. to the Master in the East, the Senior Warden in 

the West, and the Junior Warden in the South), and can never be taken or 

removed from their proper places. 474 The second definition of jewels is "[...] the 

names applied to the emblems worn by the officers of Masonic bodies as 

distinctive badges of their offices." 475 This section will discuss their symbolism 

for this function. 

According to CME, in the early days of symbolic Freemasonry, the officers 

did not wear any jewels. This practice started with the resolution of the premier 

Grand Lodge requiring Masters and Wardens to wear jewels suspended from 


474 Cf. GHCDF, p. 182. This is the American explanation. In England, it is vice versa, according to 

CME, p. 339. 

475 GHCDF, p. 182.

164 


white ribbons. 476 The following pages will describe the jewels of a Symbolic 

Lodge (i.e. a lodge of the first three degrees of Masonry), a Grand Lodge, and a 

Royal Arch chapter as given in the GHCDF. 477 

The jewels of a subordinate or Symbolic Lodge are fairly consistent in the 

United States today. They are made of silver. The Past Master wears a compass, 

opened on a quarter circle, with a sun in its center. The Master wears a square, 

the Senior Warden a level, and the Junior Warden a plumb. For the interpretation 

of these symbols, which are identical with the American "immovable jewels," 

476 Cf. CME, p. 339. 

477 The corresponding illustrations are taken from GHCDF, p. 183, 184, 185.


see Section 4.2 on the working tools. The Treasurer wears crossed keys, the 

Secretary crossed pens, the Senior Deacon square and compass with a sun in the 

center, and the Junior Deacon square and compass with a quarter moon in the 

center. The jewel of the Stewards is the cornucopia. The Master of Ceremonies 

wears the crossed swords, the Chaplain an open Bible, the Marshal crossed 

batons, the Organist a lyre, and the Tyler a sword (which is appropriate for his 

office since he is the guard of the outer door armed "with a drawn sword").

166 


With regard to Grand Lodges, it must be mentioned that their jewels do not 

exhibit as much uniformity as those of a subordinate lodge. 478 Their jewels are 

made of gold or yellow metal. According to the GHCDF 479 , the Past Grand 

Master wears a compass opened on a quarter circle, with a triangle in the center. 

The Grand Master wears a compass, opened on a quarter circle, with a sun in the 

center. The Deputy Grand Master wears a square, the Senior Grand Warden a 

level, and the Junior Grand Warden a plumb. This corresponds to the jewels of 

the Master and the two Wardens of a Subordinate Lodge. Likewise, the Grand 

Treasurer wears crossed keys, and the Grand Secretary crossed pens. These 

symbols are not peculiarly Masonic but the ordinary attributes of these official 

functions. Therefore, we can also find them in other fraternal societies, e.g. in the 

Knights of Pythias (cf. illustrations in Section 7.3.4). The Grand Chaplain also 

wears an open Bible, and the Grand Marshall a scroll crossed with a sword. As in 

Craft Masonry, the Grand Stewards have as emblem the cornucopia. The Grand 

Standard Bearers wear a banner, which is the sign of their office since they carry 

flags or banners. The Grand Deacon has a jewel depicting a dove that bears an 

olive branch, which is a Biblical symbol. The Grand Pursuivant wears a sword 

crossed with a trumpet, which is a profane heraldic symbol. Finally, the Grand 

Tyler like the Tyler of a subordinate lodge wears an emblem illustrating crossed 

swords. 

The jewels of a Royal Arch chapter are fancier, as is also the degree. They 

are made of gold or yellow metal, and all symbols appear in the center of a 

triangle, the latter being a well-known symbol for the Deity. The jewels of the 

principal officers recall the costumes of high priests, kings, soldiers, and 

pilgrims: the High Priest wears the emblem of a miter. The King has as emblem 

a level, surmounted by a crown. Thus, it becomes apparent that Masonic and 

worldly imagery is combined. The Scribe, in the same fashion, wears a plumb 

surmounted by a turban. The Captain of the Host wears a triangular plate, 

inscribed with a soldier. The Principal Sojourner wears a triangular plate that is 

inscribed with a pilgrim. The Royal Arch Captain wears a jewel illustrating a 

sword, and has a signet ring on his finger. The four Masters of the Veils each 

have a sword as their emblem. The symbols of the Treasurer, the Secretary, the 

Chaplain, and the Sentinel (corresponding to the Tyler) are the same as in a 

subordinate lodge or Grand Lodge. 

478 Cf. CME, p. 339. 

479 Cf. GHCDF, p. 182, 186.


The functions of the principal emblems are stated in Section 4.2 on the 

working tools. However, an impressive speech on each jewel is held by the 

"Installing Master" at the "Ceremony of Installation," at which occasion a new 

Master and new officers of a lodge are installed. For example, in The Text Book 

of Freemasonry, the newly "Installed Master" is thus admonished when he 

receives his jewel: "I also invest you with the Collar of your office, to which is 

attached the S[quare], that being an implement which forms the rude and proves 

the perfect mass; it is well applied by Masons to inculcate the purest principles 

of morality and virtue. Masonically speaking, may it be the guide of all your 

actions through life." 480 Even more explicitly, the Virginia Text Book presents 

the symbolism of the jewels to the newly-installed officers. The new Master of 

the lodge is thus addressed: 

I now invest you with the badge of your office, the Square, which will 

silently admonish you to do justice to the cause of Masonry; give due 

commendation to the worthy members of the Order, and rebuke those 

who act contrary to its laws. [...] 

The Square teaches us to regulate our actions by rule and line, 

and harmonize our conduct by the principles of morality and virtue. 

[...] 

480 Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, p. 198.

168 


The Rule directs that we should punctually observe our duty, press 

forward in the path of virtue, and neither inclining to the right nor to 

the left, in all our actions have eternity in view. 

The Line teaches the criterion of moral rectitude, to avoid 

dissimulation in conversation and action, and to direct your steps to the 

path which leads to a glorious immortality. 481 

As seen in the illustrations above, the emblem of the Senior Warden and also 

of the Grand Senior Warden is the level, a symbol of equality. He also is 

addressed in metaphorical language by the Installing Master, who admonishes 

him to be regular and punctual in his attendance, to govern the lodge in the 

absence of the Master, to faithfully discharge the duties of his office, and to 

"look well to the West" (the West being his station): 

You are chosen Senior Warden of this Lodge, and are now invested 

with the ensign of your office. 

The Level demonstrates that we are descended from the same stock, 

partake of the same nature, and share the same hope; and though 

distinctions among men are necessary to preserve subordination, yet no 

eminence of station should make us forget that we are brethren; for he 

who is placed on the lowest spoke of fortune's wheel may be entitled to 

our regard because a time will come, and the wisest knows not how 

soon, when all distinctions but those of merit and goodness shall cease, 

and Death, the grand leveler of human greatness, reduce us to the same 

state. 482 

Correspondingly, the newly-installed Junior Warden is invested with his 

symbol, the plumb, which denotes right, rectitude, uprightness, equity, justice, 

and truth. 483 The Installing Master admonishes him that to him is committed the 

superintendence of the Craft during the hours of refreshment, and that therefore, 

it is indispensable that he should not only be temperate and discreet in the 

indulgence of his own inclinations, but that he also carefully observe that none of 

the Craft converts the means of refreshment into intemperance or excess. The 

new Junior Warden is encouraged to "look well to the South," which is his 

proper station in the lodge room. The charge to the Junior Warden by the 

Installing Master with regard to his emblem reads as follows: 

You are chosen Junior Warden of this Lodge, and are now invested with 

the badge of your office. 

The Plumb admonishes us to walk uprightly in our several stations; 

to hold the Scales of Justice in equal poise; to observe the just 

481 Dove, p. 138/139. Bold print added. 

482 Ibid, p. 141. Bold print added. 

483 Cf. CME, p. 479.


medium between intemperance and pleasure; and to make our passions 

and prejudices coincide with the line of our duty. 484 

The newly-installed Tyler of a lodge likewise receives a corresponding 

charge, whereas the other officers, the Secretary, the Treasurer, the Deacons, etc. 

are invested without verbosity. This is obvious, because what could be more 

appropriate as the harp or lyre for the Organist, and as the open Bible for the 

Chaplain, these devices constituting their very "working tools"? The same is true 

for the Secretary and the Treasurer, who have as symbols the crossed pens and 

the crossed keys, which are evidently profane and not Masonic emblems. 

Further, it is not explained why the cornucopia, an emblem of plenty, is the 

emblem of the Stewards. What has their duty to do with plenty? The riddle is 

resolved in CME: "Literally this term means the horn of plenty and it originated 

with a Greek myth. It has become generally a symbol of abundance, and 

Masonically has been adopted as the jewel of the stewards, because it was 

originally their duty to superintend the dinners and refreshments of the lodge." 485 

Today, in American lodges the Stewards are two officers just below the 

Deacons, and their principal duty is the preparation and introduction of the 

candidates. 486 It is not visible any more why the cornucopia should be their 

emblem, but since it is tradition, it is not questioned. Finally, the charge to the 

Tyler is interesting, because it employs beautiful metaphors: 

You are appointed Tiler of this Lodge, and I now invest you with the 

badge and implement of your office. 

As the sword is placed in the hands of the Tiler to enable him 

effectually to guard against the approach of cowans and eavesdroppers, 

and suffer none to pass and repass but such as are duly qualified, so it 

should morally serve as a constant admonition to us to set a guard at 

the entrance of our thoughts, to place a watch at the door of our 

lips, and to post a sentinel at the avenue of our actions, thereby 

excluding every unqualified and unworthy thought, word, and deed, 

and preserving consciences void of offense towards God and towards 

man. 487 

In the following, a short digression will be made to treat the strange custom 

of Masons of hiding the symbols within their jewelry. Of course, this special 

feature makes the Craft even more interesting to the profanes. The lodge jewels 

are never to be displayed in public; except for Masonic processions and 

gatherings like Masonic burials, which are only attended by Masons, so that noninitiates 

cannot observe the ceremonies and symbols. Only Master Masons are 

allowed to attend Masonic funerals, and not even Entered Apprentices and 

484 Dove, p. 142. Bold print added. 

485 CME, p. 155. 

486 Cf. ibid, p. 634. 

487 Dove, p. 144. Bold print added.

170 


Fellow Crafts are admitted. However, other jewels or emblems that are offered to 

Masons of high distinction or to brethren on certain occasions, such as 

anniversaries, can be publicly displayed. Some are worn as watch chains, such as 

the folding crucifix. With great skillfulness and imagination, these pieces of art 

are so constructed that the symbols lie within them, and they can only be opened 

by the Mason who wears them. Whether this is nonsense or merely a curious 

idiosyncrasy is left to the opinion of the reader. In our opinion, there is no need 

to conceal Masonic symbols like the All-Seeing Eye, the square & compass with 

the letter "G," etc. Anyone interested in Masonic symbols can look them up in 

Masonic dictionaries, or in anti-Masonic publications. Those who search will 

find. The following auction photographs illustrate the folding crucifix, one of the 

most beautiful examples of this species: The ball made from 9ct gold on the 

outside and sterling silver inside unfurls to form a cross, each segment of the 

cross pyramid-shaped and bearing Masonic markings which are explained at the 

enlargement. This particular cross is upside down when unfurled, and has four 

tabs at the top which unclip to release the segments. More modern Masonic 

folding crucifixes have one solid cap which they push into. 

Masonic folding crucifix a) 

closed being closed opened upside down


Masonic folding crucifix b) 

a1 = compass d1 = skull 

a2 = sun d2 = Perfect Ashlar 

a3 = trowel d3 = sprig of acacia 

a4 = moon d4 = crossed tools 

b1 = level e1 = mosaic pavement (checkered floor) 

b2 = column Boaz e2 = triangle 

b3 = All-Seeing Eye e3 = tiles 

b4 = column Jachin e4 = hourglass 

c1 = wall of temple f1 = gavel 

c2 = wall of temple with endless cord and tassel f2 = Seal of Solomon 

c3 = wall of temple with endless cord f3 = square 

c4 = wall of temple with endless cord and tassel f4 = blazing star (five-pointed star)

172 


A variation is the folding pyramid, which opens into a five-pointed star: 

Masonic ring with opening trap and veiled symbols inside (the All-Seeing 

Eye, the scales, etc.) 

Masonic spinner 

(Spinners only display the complete symbol when they are rapidly turned; in 

neutral position, they reveal but half the symbol. This here shows the square & 

compass with the letter "G" in the center.)


opening jewel of the Knights Templar 

4.4 Sign Language 

It may well be doubted whether human ingenuity can construct an 

enigma of the kind, which human ingenuity may not, by proper 

application, resolve. 

Edgar A. Poe 488 

This Section deals with the written form of sign language, while Sections 4.7, 

4.8, and 4.9 treat the acoustic and tangible signs, such as knocks, passwords, 

grips, steps, and travels. Written ciphers and mysterious alphabets were not 

transmitted by the operative stonemasons of the Middle Ages but constitute a 

later invention by the speculative Masons, who were already influenced by 

Hermetic and Rosicrucian ideas. The operative stonemasons had no secret 

alphabets but practiced a custom of leaving their personal artist's marks on the 

stones in the walls of European cathedrals in order to identify their work, so that 

they could receive credit or be held responsible for it. These marks, which are 

still visible on many Gothic buildings, raised the interest of the Freemasons, who 

took over this custom in the degree of Mark Master, in which each member has 

to select a mark as his own sign of identification (cf. Section 7.1.2 on the Mark 

Ritual). 

In the beginning of Freemasonry, Masonic rituals were transmitted orally. 

The Masons of the 18 th century treasured their secrets very dearly, and appeared 

more mysterious and wonderful than today, now that literacy, education, and 

science have replaced secrecy to a great extent. In Germany, to mention the 

affairs of Freemasonry was considered almost a treason by Masons, and several 

learned German Masons were driven out of the institution for their printing 

activities. Being afraid of revealing too much, Masons published their rituals in 

488 Quoted in EOF, p. 151.

174 


cipher. But even in the middle of the 19 th century, Rob Morris from Kentucky 

was ostracized by the Masons for his printing the ritual in a code called 

"mnemonics." At the present time, many Grand Lodges in the United States 

authorize printed cipher rituals (a list of which is given in Section 4.4.2), 

whereas in Scotland, whole rituals are published in plain English, with only 

some keywords left out. Section 4.4.2 illustrates the comparison of such 

ritualistic ciphers. 

Secret cipher writing was not used much in the first three degrees of 

Freemasonry, but it was common in the higher degrees. However, for the 

purpose of concealment, the cipher soon lost its practical use due to the greatly 

developed art of deciphering. According to the EOF, "there is no cipher so 

complicated as to bid defiance for many hours to the penetrating skill of the 

experienced decipherer." 489 

4.4.1 Old Builders' Marks 

Although they do not comprise a complete "sign language," operative 

stonemasons' marks play an important role in a part of Masonry and thus will be 

dealt with briefly. Just as members of other trades had their hall marks, operative 

stonemasons marked the stones shaped by them for the purpose of recognition 

and payment of individual work, and often handed down their marks from father 

to son. The marks of various members of one family were distinguishable due to 

minor alterations or additional symbols. 490 Being easier to inscribe, marks were 

preferable to names, and they were usually simple in design and seldom 

resembled a particular object. Generally, they consisted of two to six straight 

lines and a corresponding number of angles. Sometimes, curves and more 

intricate patterns are found. As Coil puts it, these marks "do not appear to have 

had any symbolical or hieroglyphical significance." 491 

The earliest mentioning of marks as a distinctive sign of a lodge member is 

preserved in the minutes of the Lodge of Edinburgh from the year 1600, which 

contain signatures by operative Masons and also by the Laird of Auchinleck, 

who all affixed their marks. In 1670, 49 members signed the by-laws of 

Aberdeen Lodge, and the majority affixed their marks, although most of the 

signers were non-operative, that is, "accepted" members. 

489 EOF, p. 151. 

490 Cf. Stillson and Hughan, p. 568. 

491 Cf. CME, p. 402.


Operative stonemasons' marks 

on different European Ecclesiastical buildings 492 

492 Illustration taken from Stillson and Hughan, p. 569.

176 


Evidently the English speculative Freemasons of the early 18 th century 

knew nothing about masons' marks and, though the Freemasons in 

Scotland probably did, being still engaged in operative Masonry, such 

marks played no part in the symbolic rituals. [...] Interest in masons' 

marks became active after 1841, and an article by George Goodwin, 

'History of Rheims,' appeared in The Builder [...]. 493 

When the Freemasons realized the importance of the marks on Ecclesiastical 

and other buildings, they devoted years of study to assembling remarkable 

collections of marks. They even found out differences depending on the country, 

for example, that the marks of French Masons in Fountains' Abbey were 

different from the marks of English Masons. According to CME, E. W. Shaw 

collected 11,000 marks, while W. T. Creed recorded 316 specimens in Carlisle 

Abbey alone. 494 In his work on Mark Masonry, Laurie illustrates a large number 

of marks ranging in date from 1128 to the life time of Robert Burns, and speaks 

of the manner of giving instruction in reading the marks. The Freemasons 

assumed that behind the operative marks there might lie a hidden sense. In the 

following example, a triangular operative mark is interpreted as alluding to the 

Great Architect of the Universe of the Freemasons: 

Q: How many points has your Mark got? 

A: Three points. 

Q: To what do they allude? 

A: To the three points of an equilateral triangle. 

Q: Please demonstrate it as an Operative Mason. 

A: A point has position, without length, breadth, or thickness; a 

line has length, without breadth or thickness, and terminates in 

two points; and three lines of equal length, placed at equal 

angles to each other, form an equilateral triangle, - which is the 

primary figure in geometry. 

Q: Please to explain this figure as a Speculative Mason. 

A: The equilateral triangle represents the Trinity in Unity, - The 

Great Architect of the Universe [...]. 495 

In 1856, the "Grand Lodge of Mark Master Masons of England and Wales, 

and the Colonies and Dependencies of the British Crown" was founded, in which 

all Mark Masons were united. 496 In the Mark degrees, each member selects a 

mark which is recorded in the lodge Book of Marks. The brethren further receive 

medals or pennies bearing their own mark on one side, placed in a circle 

inscribed on the keystone on which are written the initials HTWSSTKS (cf. 

Section 7.1.2). 

493 CME, p. 402. 

494 Ibid. 

495 Quoted in Stillson and Hughan, p. 567. Bold print added. 

496 Cf. Stillson and Hughan, p. 562.


4.4.2 Alphabets & Cipher Writing 

Symbolism fulfills the dual purpose of concealing divine verities from the 

profane and revealing them to the initiates, who possess the key to decipher it. 

Thus, throughout history secret languages, sacred and Hermetic alphabets have 

been invented and employed by the wise and by priests. During the Middle Ages 

and onward, liberal thinkers had to hide their ideas, otherwise they would have 

been considered heretics by their contemporaries. In order to preserve their 

knowledge for posterity, a score of scientists and philosophers therefore used 

cryptograms to veil their research findings. They feared religious intolerance, 

and many churchmen were afraid of excommunication. Not only the fields of 

philosophy and religion, but also politics used secret languages: "Secret writings 

became a fad; every European court had its own diplomatic cipher, and the 

intelligentsia vied with one another in devising curious and complicated 

cryptograms." 497 

There are various forms of ciphers. For example biliteral writing was 

employed in Bacon's De Augmentis Scientiarum (1640). 498 This writing required 

two styles of type, one an ordinary face and the other specially cut. Sometimes, 

the differences were so small that a magnifying glass was needed. Originally, 

only the ornate italicized words or paragraphs contained a cipher message. The 

letters varied in size, thickness, or ornamental flourish (cf. below, some letters 

have loops, for instance). 

Bacon's biliteral alphabet 

Bacon's biliteral alphabet consisted of 

four alphabets, two for the capitals and two 

for the small letters. Each alphabet had the 

power of either the letter "a" or "b", and it 

required five letters to conceal one. This is 

reminiscent of the binary code in computer 

language, consisting of "0" and "1". At first, 

it must be discovered whether the letter of 

the original text stems from the "a" or "b" 

alphabet. Then it must be replaced 

accordingly by "a" or "b". The next step is 

to run all letters together, and then this long 

"a-b"-word must be split into 5-letter 

combinations. Each of these 5-letter groups 

represents a single letter. The actual letter 

can now be determined by using the key to 

the biliteral cipher: 

497 Hall, p. CLXIX. 

498 Cf. Hall, p. CLXX. Illustrations: ibid.

178 


Key to Bacon's biliteral cipher 

However, the letters which are now obtained do not form an intelligible word 

yet. They have to be applied to a wheel or disk cipher, which consists of two 

alphabets, one revolving around the other in a manner that makes different 

transpositions of letters possible. In the example below, "U" becomes "B." 

Cipher wheel 

The problem when using this system was that the cryptogrammatist had to 

keep on experimenting until he discovered a logical message, since many 

solutions were possible. The simplest way of using a literal cipher is writing the 

alphabet down, then writing the alphabet under it backwards, and substituting the 

letters: 

ABCDEFGHIKLMNOPQRSTUWXYZ 

ZYXWUTSRQPONMLKIHGFEDCBA 499 

There also exits a pictorial cipher. Any drawing containing other than its 

obvious meaning is a pictorial cryptogram. Such can be found especially in 

Egyptian symbolism and early religious art. The following illustration shows an 

alchemical cryptogram from the Rosicrucians which employs both literal and 

499 Cf. Hall, p. CLXXI. Illustration of alchemical cryptogram: ibid.


pictorial cipher. Starting with the word VISITA in the outer circle, and reading 

the initials of the seven words clockwise, the result is VITRIOL, which has 

already been identified as "visita interiora terrae, rectificando invenies occultam 

lapidem" (cf. Section 4.1.2). 

Alchemical cryptogram of the Rosicrucians 

The acroamatic cipher 500 is the most subtle of all, for again many 

interpretations are possible. It consists of pictorial cipher drawn in words, 

containing parables and allegories, examples of which can be found in the Old 

and New Testament of the Jews, in Homer's Iliad or in Apuleius's The 

Metamorphosis. Masonic texts often make abundant use of acroamatic cipher. 

Then there is the numeric cipher, in which numbers in various sequences are 

substituted for letters. The most simple form is exchanging the letter of the 

alphabet for numbers in ordinary sequence, so that A becomes 1, B becomes 2, 

etc. 501 A peculiarity is a musical cipher, invented by John Wilkins (later Bishop 

of Chester) and circulated in 1614 in an anonymous essay, in which a method 

was explained whereby musicians could converse with each other by replacing 

the letters of the alphabets by musical notes. 502 

The arbitrary cipher consists of exchanging letters of the alphabet for 

hieroglyphic figures. Thus, Albert Pike has described an arbitrary cipher based 

upon the different parts of the Knights Templars's cross, each angle designating a 

letter. However, such alphabets are comparatively easy to decode because of the 

"table of recurrence," according to which the letter "E" is the one which is the 

most employed in the English language. For each letter, an order of frequency 

500 Cf. Hall, p. CLXXI. 

501 Ibid, p. CLXXII. 

502 Ibid.

180 


can be established 503 . Furthermore, the letters A, I, and O are the only ones in the 

English language which may form a complete word, so that any single character 

set off from the rest must be one of these. 

The code cipher is the most modern form of cryptogram, e.g. the Morse 

code, and constitutes an economical and efficient method of transmitting 

confidential information. Since Freemasons had elaborate secrets to preserve, 

they naturally came to use cipher writing and codes. The first well known 

Masonic cipher was used by the Ancient Grand Lodge of England in the holy 

Royal Arch Degree, and after the Union of 1813 and the segregation of the Royal 

Arch, went with it and remained there exclusively. 504 It presumably came from 

France, just like the High Degrees themselves, and 

[t]he cipher is so simple as to be childish, but Laurence Dermott, Grand 

Secretary of the Ancients made much to-do over it and often boasted 

that two Ancient Masons could converse secretly in the presence of 

Modern Masons, by simply employing two squares and a gavel each, a 

sort of semaphore system which could also be used as well on paper. 

This cipher was used by some English and Scotch Masons who were 

besieged at Cawnpore, India during an uprising in July 1857. Virtually 

the whole party was massacred leaving no word of the events, except 

the Masonic cipher message scrawled on the plastered walls of the 

barracks. 505 

The following early cipher, "Secret Communication" by a translator, stems 

from 1745 and was appended to the book Die Offenbarte Freymäurerey und das 

Entdeckte Geheimniss der Mopse in the Leipzig edition of Mumme. It appears to 

be possibly the earliest document known to date concerning the Royal Arch 

symbolism. The key to this cryptic alphabet has been found by Frhr. von 

Pölnitz. 506 

503 Cf. ibid. 

504 Cf. CME, p. 131. 

505 CME, p. 131. 

506 Cf. Lindner, p. 196 ff.


Cipher from 

Die Offenbarte Freymäurerey und das Entdeckte Geheimniss der Mopse, 

Leipzig, 1745 

Key to the Cipher from 

Die Offenbarte Freymäurerey und das Entdeckte Geheimniss der Mopse

182 


The next engraving shows a Masonic alphabet in the typical square form, 

giving an example in French and German. It also dates back to 1745. 507 

An example for the before-mentioned square cipher employed by a lodge in 

Württemberg 508 for a receipt of dues in 1780 is the following: 

507 Cf. Alfred Engel: Die freimaurerischen Geheimschriften (Masonic Cryptography). 

Quellenkundliche Arbeiten der Forschungsloge Quatuor Coronati No. 808, Bayreuth, 1972, No. 5, 

p. 27, P. 12a. Reproduced from Lindner, p. 196. 

508 Stetter, p. 26. Illustration: ibid.


The text above, coded by the square alphabet, reads: "Vorzeiger hat 1 

Duc(aten) fuir Joh(ani) bezahlt," which means that the bearer of this receipt has 

paid 1 ducat or St. John's Louis d'Or. The use of the square alphabet was 

historical and is found on old documents. According to Hall, to a limited extent, 

Masonic high degrees still use a form of arbitrary cipher (the angelic writing, 

referred to as "Malachim," which appears in the following illustration 509 of 

Cabalistic and magic alphabets): 

509 Illustration taken from Hall, p. CLXXII. 

Mystic Alphabets 

Angelic alphabet 

(used in the 4 th 

degree of the A. 

& A.R.) 

"Passing the 

river" 

(used in the 15 th 

degree of the 

A.&A.S.R.)

184 


With regard to the "angelic alphabet," TRMC informs that the Jews speak of a 

celestial and mystic alphabet, which is communicated by the angels to the 

patriarchs. Presumably, certain figures were traced in the heavens by early 

astronomers and astrologers. There exist several of such alphabets. In 

Freemasonry, the angelic alphabet is alluded to in the Fourth Degree of the 

Ancient and Accepted Rite, that of Secret Master. 510 The alphabet shown at the 

bottom of the illustration of mystic alphabets, called "Passing the River," is said 

to have been used by the Cabalists, and has become the subject of consideration 

with the brethren of the Fifteenth Degree of the Ancient and Accepted Scottish 

Rite. 511 

As an appendix to John Yarker's last revision of the high degrees of the Rite 

of Memphis, whose rituals were originally published by E. J. Marconis de Negre 

in his classic work The Sanctuary of Memphis in 1849, there appear the ciphers 

shown in the illustration below. The degree of Knight of Scandinavia (34°), the 

degree of Sage of Mythras (64°), the degree of Knight Commander of the Lybic 

Chain (75°), and the degree of Sublime Master of the Great Work (90°) all seem 

to have had their own alphabets: 

510 TRMC, p. 33. 

511 Cf. EOF, p. 545.


Furthermore, the female Freemasons of Albert Pike's Rites of Adoption 

employed certain symbols which denoted the titles of their officers. 512 They each 

have two double points behind the symbol, instead of the three points which are 

the common sign of abbreviation in the Craft: 

The Venerable Master 

The Admirable Mistress 

The Inspector 

The Inspectress 

The Preceptor 

The Preceptress 

The Orator 

The Aumoness 

The Brother Treasurer 

The Sister Treasuress 

The Registrar 

The Registress 

The Senior Master of Ceremonies 

The Mistress of Ceremonies 

The Junior Master of Ceremonies 

The Deaconess 

The Introducer 

The Introductress 

The Warder 

The Sentinel 

512 Cf. Pike, The Masonry of Adoption, new reprint by Kessinger Publishing Comp.

186 


Although this key is in the preface to the ritual, the signs make it extremely 

difficult to read the ceremonies, if one has not memorized the officers they 

denote. 

Masonry of Adoption also provided special alphabets for the female Masons. 

Below, the "Alphabet of the Mistress Mason," the third degree of Pike's Masonry 

of Adoption in America (1866), is illustrated. The alphabet of the Mistress 

Mason resembles the square cipher, consisting of right angles, lines, and dots, 

but looking even simpler and more reduced 513 : 

A peculiar sort of Masonic sign language is the one which employs material 

objects, the constellation of which gives a mystic word. Thus, on old Royal Arch 

carpets a strange diagram is found that illustrates words with the help of the 

outline of pillars. This hieroglyphic receives a curious Masonic explanation. 

Allegedly, it is reminiscent of "the seven pair [sic] of pillars which supported 

King Solomon's private avenue, the seven steps in advancing, and the seven 

513 

Illustration taken from Pike, The Masonry of Adoption, new reprint by Kessinger Publishing 

Comp., p. 4.


seals." 514 As a further reason, the GHCDF states that in the days of King 

Solomon, an obligation "was sealed seven times." 515 The entire hieroglyphic, 

consisting of a linear and an angular triad, and of a quadrangular diagram, was 

said to represent the "Tentragrammaton," or Sacred Name, that allegedly was 

written upon the ancient monuments of Jerusalem. As such, it was used in the 

Continental degree of Secret Master. 516 

"Tentragrammaton" or Sacred Name, represented by pillars 

In order to encode their rituals, Masons have developed different ciphers. An 

early ritual cipher was invented by John Browne of London in 1798, and 

published in The Master Key through all the Degrees of a Freemason's Lodge to 

which is added, Eullogiums and illustrations upon Freemasonry 517 , as well as in 

a second edition in 1802. The inventor used his own name for coding: the letters 

of his name indicated the six vowels, and the six vowels representing six other 

letters thus: 

b r o w n e a e i o u y 

a e i o u y k c o l n u 

The letter "o" appears in the same order in "browne" as well as in the final 

"kcolnu," and thus remains unchanged. All consonants in the alphabet except 

three retain their original significance. The consonant "n" means "u," and vice 

versa; thus, the "n" comes through unchanged, too. This was probably a trick to 

deceive the profane reader. Other tricks consisted in ignoring initial capital 

letters and dividing up words irregularly. However, this cipher "was probably as 

great a puzzle for those who were expected to use it as it was for the uninitiated, 

and consequently died for lack of exercise." 518 

In the beginning of the 19 th century, another attempt to publish concealed 

ritualistic secrets was made by William Finch, a tailor from Canterbury, 

England, who turned charlatan after having been expelled from Freemasonry. 519 

He used some variations of a simple substitution cipher, one of these being 

514 

Cf. GHCDF, p. 633. Illustration: ibid. 

515 

Ibid. 

516 

Cf. GHCDF, p. 633. 

517 

Cf. CME, p. 131. 

518 

CME, p. 131; 251. Illustration of "mnemonics": CME, p. 131. 

519 Ibid.

188 


already mentioned above, employing merely the alphabet turned end for end, Z 

for A, etc. Another consisted of reading a word's last letter, then the first, then 

the next to the last, then the second first, and so on. A numeric code was also 

used, with numerals representing whole words, such as "1" for "lodge," and 

doubling meaning the plural, as "11" for "lodges." 520 

An example of numerical cipher is the one invented by Rob Morris from 

Kentucky in the 1860s, who made an attempt to optimize Masonic cryptography 

using two separate books, neither of which is meaningful without the other, the 

Mnemonics (the Masonic ritual and code) and the Spelling Book (the key to the 

code). 521 For each appropriate section of the ritual, Mnemonics contained a block 

of 17 columns of letters in 25 rows, and opposite to that a similar block of 17 

columns of figures in 25 lines: 

Cipher from Rob Morris' Mnemonics 

The left block had to be read downward, starting with "T" and then finding 

the correspondent number in the right block, "9." Referring to the Spelling Book, 

containing all the words used in the ritual, one found out that "T 9" meant "The." 

When continuing in the same way, the reader deciphered the first column in the 

left block thus: "the degree of entered apprentice." However, the Grand Lodges 

did not permit Morris to perpetrate his cipher on the Fraternity. 

To the ordinary person the code was undecipherable but the serious 

defect was that at some stage a circular had to be issued to the members 

to enable even them to read Mnemonics. Of course, anyone who came 

into possession of all these documents could decipher the whole [...]. 

Masonic codes used for ritualistic purposes in later years have usually 

been mere reminders or prompters, the full text not being available in 

anything written. 522 

To sum up this introduction on cryptography as practiced by the Masons of 

the last three centuries, it can be said that these "amusements" of cipher writing 

are now obsolete; at least in Europe. North American Grand Lodges continue to 

520 CME, p. 131. 

521 Ibid. 

522 CME, p. 568.


use ritual ciphers, mostly consisting of initials, and some of characters and a 

mixture of both. Remnants of elaborate and mystic sign language are found on 

Masonic diplomas, documents, medals, and illustrations, especially concerning 

the higher degrees. According to the very critical Dictionnaire de la Franc- 

Maçonnerie, the employment of cipher is infantile and constitutes an 

idiosyncrasy of American Masons: 

La littérature maçonnique cite un certain nombre d'alphbets "secrets", 

fort innocents et qu'un enfant décrypterait sans grande peine. On trouve 

ces cryptographies dans les anciens "Tuileurs" ou manuels de tuilage 

[...], notamment aux États-Unis, encore qu'A. Mackey les ait présentés 

dans son Encyclopédie comme des jeux de société plutôt que comme 

des mystères initiatiques. La Franc-Maçonnerie américaine en a fait 

cependant grand usage, surtout dans les Hauts Grades, avec cette 

candeur qui la caractérise souvent. (On cite des documents dont le secret 

consiste à être lus à l'envers!) Les rituels où les termes maçonniques 

sont désignés par la première lettre d'un mot sont à coup sûr des 

déguisements plus efficaces. 523 

Why are there ciphers at all? In their obligation, Masons have to promise and 

swear that they will not write, print, stamp, stain, cut, carve, mark or engrave 524 

the secrets of Freemasonry. However, "[n]othwithstanding this oath, the use of 

printed 'guides,' 'rituals,' 'instructors,' etc., is well nigh universal." 525 In certain 

States of the U.S., and notably in Michigan, as Cook wrote in 1921, Worshipful 

Masters who were proficient in reading cipher rituals used to receive a certificate 

of proficiency and were sent out by the Grand Master to visit local lodges in 

order to train their officers on the work. Such officers were called "Grand 

Lecturers," and in some states, "Deputy District Grand Masters." By this fashion, 

a certain uniformity and universality of the ritual was achieved, but, as Cook 

states, it was only a "state uniformity," 526 since the rituals of the various Grand 

Lodges in the United States differ in minor details. The ciphers look even more 

different, as can be seen in the following illustrations. 

Of the 50 States of the USA, 38 states, respectively their Grand Lodges, use 

cipher books or even plain text rituals. Twelve Grand Lodges do not employ 

ciphers or strictly forbid them, i.e., the Grand Lodges of Alabama, Arkansas, 

Iowa, Louisiana, Maryland, Mississippi, Oklahoma, Pennsylvania, Tennessee, 

Texas, Virginia, and West Virginia. Of the 38 Grand lodges that use ciphers or 

ritual books, two give limited access to their ciphers, namely the Grand Lodges 

of Florida and Georgia. The Grand Lodges of Connecticut and Illinois use clear 

text ritual books, that omit only the essential secrets. 527 

523 

DFM, p. 63. 

524 


525 

Ezra A. Cook (publ.), Standard Freemasonry Illustrated, p. 4. 

526 

Ibid, p. 5. 

527 

Cf. http://www.bessel.org/writrits.htm

190 


The foregoing illustrates that some Grand Lodges find it necessary to provide 

ritualistic aid for their members, "by omitting all Passwords, Grips, and other 

esoteric subjects; and [...] by giving the Work of the first three degrees 

monitorially [sic] as well as ritually complete, in plain language for ready 

reference, and entirely free from the tedious perplexities of cypher [sic] or other 

arbitrary and unintelligible contractions," 528 whereas other Grand Lodges 

consider such publications a "Masonic offense." This is the case with regard to 

the Grand Lodge of Iowa, for example, in whose book of constitution is written 

226 e. Ciphers 

The use in the lodge-room of mnemonics, ciphers, skeletons, or other 

printed matter of any kind purporting to embody the unwritten work or 

ritual, is hereby prohibited and declared to be a Masonic offense; and 

further, their use by officers or members of a lodge, outside the lodgeroom, 

in assisting brothers to acquire suitable proficiency, and the 

furnishing of them to such brothers for such purpose and also the selling 

or giving of such matter by one Mason to another Mason or the keeping 

of such matter for such sale or gift is made a Masonic offense; 

provided, however, that nothing herein shall be construed to apply to the 

use of accepted monitors. 529 

It is to be regretted that Grand Lodges like the one of Iowa who strictly 

forbid the use of ciphers cannot protect the ritualistic work by their action. What 

kind of sense do ciphers make? As the reader will notice, it is sufficient for a 

profane to obtain one printed ritual, with the help of which it becomes easy to 

resolve the cipher of another one. Thus, only the hand signs and not the words 

can be protected. The following comparison of cipher manuals and rituals from 

various American States or English territories (including colonies), bearing 

different dates, will show the degree of concealment through cryptic language. 

The textual example chosen for this comparison is the first part of the Obligation 

of the Third Degree of Masonry, so that in each case, the same text is coded. 

While some ciphers take a profane hours to decipher, others can be read without 

problem, adding some vowels here and there. 

Most of these data correspond to the findings of Henderson and Pope, Freemasonry Universal, vol. 

I for North America, and vol. II for Hawaii. The only difference is that Henderson and Pope state 

that the Grand Lodges of California and New Mexico have no cipher, while Paul Bessel, the 

creator of above-mentioned homepage, furnishes data that California adopted a cipher in 1989, and 

New Mexico in 1996. 

528 Cf. Lester, Look to the East!, Preface. 

529 Grand Lodge of Iowa, The Constitution and Code, 1928, p. 140. Bold print added.

Ritual publ. by Nizzardini, N.Y., 1980, p. 

143/144 

Ritual of the Work and Lectures, Vermont, 

1894, p. 61/62 


Comparison of Masonic ciphers and rituals 

Official Cipher, New Hampshire, 1948, p. 72 

Ritual. The Rites and Ceremonies of Prince 

Hall Masons. Columbia, 1997, p. 163

192 

King Solomon and His Followers, N.Y., 

1903, p. 161 

A Lodge Cipher, Oshkosh, Wis., 1909, p. 

127 


King Solomon and His Followers, N.Y., 

1951, p. 161 

Emulation Ritual, England, 1980, p. 171

Nigerian Ritual as Taught in Emulation 

Lodge of Improvement, London, 1952, p. 

148/149 

The 'Standard' Ritual of Scottish 

Freemasonry, Edinburgh, 1915, p. 78/79 


Official Minnesota Cipher, no date, p. 

113/114 

Look to the East, by Lester (publ. by Ezra 

A. Cook in Chicago, Ill.), 1966, p. 152/153

194 

4.5 Light Symbolism 


Q: On gaining your admission into the Lodge was there anything 

differing in its form from its usual character? 

A: There was; all was darkness, save a glimmering light in the 

East. 

Q: To what does that darkness allude? 

A: Even to the darkness of death. 

Q: Am I then to consider that Death is the peculiar subject of this 

Third Degree? 

A: It is, indeed. 530 

The above-quoted test questions of the Third Degree, taken from a Masonic 

textbook dating 1881, show that the physical darkness on entering a lodge 

opened in the Master Mason's Degree for initiation alludes to the symbolic 

darkness of death. Here, it is the death of the Grand Master Hiram Abiff, and, 

respectively, of the candidate himself who is to represent him. Darkness and 

light are two components indispensable for initiation ceremonies in both ancient 

and modern secretive societies. They symbolize death and resurrection. 

As stated in the IFL, "[a]lle Mysterienkulte sind Lichtkulte." 531 Thus, in 

ancient Egypt, the hare was the hieroglyphic of eyes that are open, since that 

animal was supposed to have its eyes always open. The Egyptian priests adopted 

the hare as a symbol of moral illumination revealed to the neophyte. It was also 

the symbol of Osiris, their principal divinity. In the Hebrew language, the word 

for "hare" is "arnebet," seemingly a compound of "aur," light, and "nabat," to 

see. As concluded in the EOF, "the word which among the Egyptians was used 

to designate an initiation, among the Hebrews meant to see the light." 532 

Likewise, the dogma of Zoroaster symbolized the two principles of light and 

darkness, and the Jewish Cabalists believed that, before the creation of the 

universe, space was filled with the Infinite Intellectual Light: "The first 

emanation of this surrounding light into the abyss of darkness produced what 

they called the 'Adam Kadmon,' the first man, or the first production of the 

Divine energy." 533 One of the religious books of the Brahmans, the Bhagvat 

Geeta, says that "[l]ight and darkness are esteemed the world's eternal ways; he 

who walketh in the former path returneth not - that is, he goeth immediately to 

bliss; whilst he who walketh in the latter cometh back again upon the earth." 534 

In all ancient mysteries, there existed a reverence for light as emblematic of the 

Eternal Principle, or God. 

Each secret society or mystery cult is convinced that the profanes, the noninitiates, 

are walking in darkness, and that only the members of the cult can see 


531 IFL, p. 934. 

532 EOF, p. 446/447. 

533 Ibid, p. 447. 

534 Cited in EOF, p. 447.


the light. In the ancient mysteries, "the candidate passed, during his initiation, 

through scenes of utter darkness, and at length terminated his trials by an 

admission to the splendidly illuminated sacellum, where he was said to have 

attained pure and perfect light." 535 In Freemasonry, a candidate for the First 

Degree of Masonry is announced as somebody "who has long been in darkness, 

and now seeks to be brought to light." 536 When asked what he desires most, this 

candidate answers: "Light." 537 In the Second Degree, he answers, "[m]ore light in 

Masonry," 538 and in the Third Degree, "[f]urther light in Masonry." 539 

The blindfolded candidate is given the light physically by removing the 

blindfold and letting him look into candles, fire, or a well-lightened room. Only 

then, he is able to perceive the other symbols in the lodge room, as well as the 

symbolic costumes and emblems of the other members. In some forms of 

historical Freemasonry, there even existed the "shock of enlightenment," that is 

the removal of the blinders in connection with loud noises. In Mackey's Ritualist, 

this scene in allusion to the primal illumination at the creation of the world is 

explained as follows: 

In Masonry, by the shock of enlightenment we seek humbly, indeed, 

and at an inconceivable distance, to preserve the recollection and to 

embody the idea of the birth of material light by the representation of 

the circumstances that accompanied it, and their reference to the birth of 

intellectual or Masonic light. The one is the type of the other; and hence 

the illumination of the candidate is attended with a ceremony that may 

be supposed to imitate the primal illumination of the universe. 540 

535 Ibid, p. 447. 

536 Duncan, p. 43. 

537 Ibid, p. 44. 

538 Ibid, p. 81. 

539 Ibid, p. 135. 

540 Cited from Mackey in Ezra A. Cook (publ.), Standard Freemasonry Illustrated, p. 110.

196 

At the word 'light' the Senior Deacon 

snatches off the hoodwink, and all strike their 

hands together and stamp with right foot. 


Shock of Enlightenment 541 

in the First and Third Degrees in the Second Degree 

Master and brethren clasp their hands 

together and stamp with right foot, and the 

Senior Deacon snatches off the hoodwink 

[...]; or in some lodges instead of the clapping 

of hands, all make the due-guard of a Fellow 

Craft, holding their hands in that position a 

moment, as shown in the cut [...]. This latter 

method is a modern innovation, unheard of in 

many jurisdictions, but is growing in favor. 

When giving the Masonic light, the Worshipful Master, quoting from the 

Bible, says: "And God said, Let there be light, and there was light." 542 In 

Freemasonry, the brethren try to establish a link between the antitheses of light 

and darkness, viz., life and death. They conceive the two opposites as a unity of 

contrasts, as the befriending of hostile powers. Life and death are one. This is the 

riddle of human existence, and mystery cults suppose to have resolved it by 

uniting light and darkness in their ceremonies, which the candidate has to live 

and experience, not just to see: 

541 Illustrations taken from Ezra A. Cook (publ.), Standard Freemasonry Illustrated, p. 258; 182. 

Stage directions taken from ibid, p. 258 and 181/182. 

542 Duncan, p. 35.


Die Brr. suchen die Einheit der Gegensätze, die Befreundung des 

Feindlichen. Der Urgegensatz von Licht und Finsternis, Gut und Böse, 

Leben und Tod macht dem Menschen am meisten zu schaffen, erfüllt 

das ganze menschliche Dasein. Diesen Widerspruch und damit das 

quälendste Lebensrätsel glaubt der Mysterienbund ganz gelöst zu haben: 

Licht und Finsternis sind eins! Leben ist zugleich Tod, Finsternis ist 

zugleich Licht! Durch die ganze Mysteriensymbolik zieht sich das 

Bestreben, diese dem Verstand unfaßbare Einsetzung bildlich zu 

verwirklichen und dem Menschen erlebbar und erfahrbar zu machen, 

Kampf und Vermählung von Licht und Finsternis, von Leben und Tod 

künden die Symbole. 543 

According to the EOF, "[l]ight is an important word in the Masonic system. 

It conveys a far more recondite meaning than it is believed to possess by the 

generality of readers. It is in fact the first of all the symbols presented to the 

neophyte, and continues to be presented to him in various modifications 

throughout all his future progress in his Masonic career." 544 As explained in 

Section 6.16.3 on the symbolism of the Orient, the East, where the sun rises, as 

the sacred place in Freemasonry is connected with the light cult. When a Mason 

dies, he is metaphorically called to the eternal East, the Grand East, the Grand 

Lodge above. 

When did the light-giving in Masonry originate? The giving of light in 

Freemasonry was not taken over from the operative craft of stonemasonry, where 

such a ceremony would have made no sense since no metaphysical explanation 

of darkness as death was required. Even in the first years of speculative 

Freemasonry, this ceremony was not known. German Masons for a long time 

used to initiate candidates who were seeing, and only asked the English Mother 

Lodge in 1762 whether it was necessary to cover the candidates' eyes. Several 

famous German Masons were initiated seeing, such as Bode and Goethe. During 

the reign of the Strict Observance of Baron von Hundt (cf. Section 2.4 on 

Masonry in Germany), it became a custom in Germany to give the candidates 

light (called "Lichterteilung"), whereby a differentiation between "half light" and 

"full light" was made. In 1763, the lodge "Absalom zu den drei Nesseln" in 

Hamburg definitely required the blindfolding of candidates. 

543 IFL, p. 934. 

544 EOF, p. 446. 

[...] In der Freimaurerei ist die materielle Form der L. sicherlich erst 

späten Datums. In den Bauhüttengebräuchen kommt sie nicht vor, hätte 

auch dort keinen Sinn gehabt. Auch die Freimaurerei der Gründungszeit 

kannte die symbolische Form der L. nicht. Erst in der Zeit der Strikten 

Observanz wird das Licht symbolisch durch Freigeben der verbundenen 

Augen erteilt, wobei zwischen dem halben und vollen Licht 

unterschieden wurde. Bode [...] wurde noch sehend aufgenommen. 1753 

wurde in Hamburg die "Verbindung der Augen" vorgeschlagen. 1762

198 


wurde in England angefragt, ob es notwendig wäre, die "Adspiranten" 

mit verbundenen Augen einzuführen, da fast alle Logen in Deutschland 

das Gegenteil übten. Erst 1763 wurden in Hamburg die Augen der 

Suchenden verbunden. Goethe lehnte es ab, sich die Augen verbinden 

zu lassen und versprach nur, sie während der Aufnahme nicht zu öffnen, 

was ihm bewilligt wurde [...]. 545 

The English technical term for "Lichterteilung" is "to bring to light," so 

defined in the EOF: "A technical expression in Masonry meaning to initiate; as, 

'He was brought to light in such a Lodge,' that is, he was initiated in it." 546 Not 

only Masonic candidates can be brought to light, but also newly founded lodges, 

that is, when for the first time the three Great Lights (Bible, square, and 

compass) are put on the altar and revealed, and when the three Lesser Lights are 

put on. Symbolically, the eternal light of Freemasonry is herewith given to a new 

atelier or place of work, which is not yet lightened. The German technical term 

for giving the light to a lodge is "Lichteinbringung": 

Lichteinbringung einer Loge ist das feierliche Stiftungsfest, bei dem 

zum ersten Male die drei Großen Lichter auf dem Altare niedergelegt 

und enthüllt und die drei Kleinen Lichter entzündet werden. Die 

symbolische Vorstellung der L. geht aus von dem Gedanken der 

Übertragung des ewigen Lichtes der Freimaurerei an eine noch nicht 

erleuchtete, neue Arbeitsstätte [...]. 547 

4.5.1 Color Symbolism 

'Color, which is outwardly seen on the habit of the body, is symbolically 

used to denote the true state of the person or subject to which it is 

applied, according to its nature.' This definition may appropriately be 

[...] applied to the system of Masonic colors. The color of a vestment or 

of a decoration is never arbitrarily adopted in Freemasonry. Every color 

is selected with a view to its power in the symbolic alphabet, and it 

teaches the initiate some instructive moral lesson, or refers to some 

important historical fact in the system. 548 

According to the EOF, there are eight Masonic colors, namely blue, purple, 

red, white, black, green, yellow, and violet. 549 However, they have to be 

interpreted in their very context, for they acquire a different meaning in the 

545 IFL, p. 931/932. 

546 EOF, p. 447. 

547 IFL, p. 931/932. 

548 EOF, p. 161. 

549 Cf. EOF, p. 161.


various degrees. In Section 4.3.1 it has been shown that the white of the 

lambskin apron stands for purity and innocence. Another Masonic explanation is 

that white denotes the element earth: "The Masonic colors, like those used in the 

Jewish tabernacle, are intended to represent the four elements. The white typifies 

the earth, the sea is represented by the purple, the sky-blue is an emblem of the 

air, and the crimson of fire." 550 The trinity of the colors blue, red, and purple 

were called in early English Masonic lectures "the old colors of Masonry," and 

the reason therefore was "because they are royal, and such as the ancient kings 

and princes used to wear; and sacred history informs us that the veil of the 

Temple was composed of these colors." 551 What do the colors denote in detail? 

Black 

According to the EOF, "[b]lack, in the Masonic ritual, is constantly the 

symbol of grief. This is perfectly consistent with its use in the world, where 

black has from remote antiquity been adopted as the garment of mourning." 552 In 

most Masonic rites, black refers to the death of the Chief Builder of the Temple, 

in the degree of Knights Templar, it alludes to the martyrdom of Jacques de 

Molay, in the degree of Rose-Croix, it refers to the crucifixion, and in the degree 

of the Antient and Primitive Rite, to the sufferings of humanity. 553 

In Masonry this color is confined to but a few degrees, but everywhere 

has the single meaning of sorrow. Thus in the French Rite, during the 

ceremony of raising a candidate to the Master's Degree, the Lodge is 

clothed in black strewed with tears, as a token of grief for the loss of a 

distinguished member of the Fraternity [...]. This usage is not, however, 

observed in the York Rite. 554 

There exists one exception to the general interpretation of black as grief: in 

the degree of Select Master, where the vestments are black and bordered with 

red, the black symbolizes silence and secrecy, as the distinguishing virtues of a 

Select Master. 555 Black is also a symbolic color for the evil in life, while white is 

the symbol for the good (cf. Section 4.1.1 with regard to the mosaic pavement or 

checkered floor). Furthermore, when balloting for a candidate, white balls elect 

and black balls reject the applicant (who is "blackballed"), so that black denotes 

a negative opinion. 

550 MD, p. 166. 

551 EOF, p. 613. 

552 Ibid, p. 105. 

553 Cf. TRMC, p. 75. 

554 EOF, p. 105. 

555 Cf. EOF, p. 105.

200 

Blue 


This is emphatically the color of Masonry. It is the appropriate tincture 

of the Ancient Craft degrees. It is to the Mason a symbol of universal 

friendship and benevolence, because, as it is the color of the vault of 

heaven, which embraces and covers the whole globe, we are thus 

reminded that in the breast of every brother these virtues should be 

equally as extensive. It is therefore the only color, except white, which 

should be used in a Master's Lodge. Decorations of any other color 

would be highly inappropriate. 556 

According to TRMC, the color blue was adopted as the favorite color of the 

Craft after the initiation of William III., and is not in any way a "landmark." As 

the color of the first three degrees, it morally inculcates "that the mind of a 

Mason should be as expansive, and his heart as universal, as the blue arch of 

heaven itself." 557 The color blue, as explained in Section 4.1.1 on the lodge room, 

alludes to the blue canopy or starry-decked heaven which covers the lodge, and 

is a symbol of the universality of Freemasonry. Hence, the first three degrees are 

called "Blue Degrees," 558 or "Blue Masonry," in contrast to the "Red Degree" of 

the Holy Royal Arch: "The degrees of Entered Apprentice, Fellow-Craft, and 

Master Mason are called Blue Masonry." 559 Correspondingly, a Symbolic Lodge, 

i.e. one that confers only the first three degrees, is called "Blue Lodge." 560 In 

some of the high degrees, there exists the term "Blue Master," designating a 

Master Mason. 561 However, the term "Blue Lodge" seems to be not universally 

adopted. In a publication from 1892, a Scottish Mason states that "[t]he name 

Blue lodges is not known in Scotland; there every lodge has a color of its own 

adoption. My mother lodge of Glenkindie in Aberdeenshire, formerly No. 333, 

was bright yellow [...]." 562 

In several high degrees of the Scottish Rite, the color blue receives different 

interpretations. For example, in the 19 th degree, that of Grand Pontiff, blue is the 

predominate color, and said to be a symbol of mildness, fidelity, and gentleness, 

that ought to be the characteristics of every brother. In the degree of Grand 

Master of all Symbolic Lodges, blue and yellow are the appropriate colors. They 

allegedly refer to the appearance of Jehovah to Moses on Mount Sinai in clouds 

of azure and gold. In the 24 th degree, that of Prince of the Tabernacle, the blue 

color of the tunic and apron alludes to the whole symbolic character of the 

degree, which teaches the removal of man from this "tabernacle of clay" to "that 

556 Ibid, p. 108. 

557 TRMC, p. 76. 

558 Cf. EOF, p. 109. 

559 Ibid, p. 110. 

560 Cf. EOF, p. 109. 

561 Cf. ibid, p. 110. 

562 Quoted from Moore in Stillson (ed.), p. 757.


house not made with hands, eternal in the heavens." Hence, blue becomes 

emblematic of heaven, the "seat of the celestial tabernacle." 563 

Green 

In the Third Degree, the green of the sprig of acacia denotes immortality of 

the soul. According to the EOF, green as a Masonic color further plays a role in 

the degrees of Perfect Master, Knight of the East, Knight of the Red Cross, and 

Prince of Mercy. Thus, in the degree of Perfect Master, the color green 

symbolizes the moral resurrection of the candidate, imparting to him that being 

dead to vice enables him to revive in virtue. In the degree of Knight of the East 

of the Ancient and Accepted Scottish Rite, green is supposed to allude to the 

waters of the river Euphrates, while in the degree of the Red Cross, green is 

interpreted as a symbol of the immutable nature of truth. In the 26 th degree of the 

Scottish Rite, that of Prince of Mercy, the color green is also emblematic of truth 

and is appropriate to this degree since it professes truth to be the "palladium of 

the Order." 564 

Purple 

Blue and red, when mixed, give purple. According to an explanation of the 

color purple in profane language, blue denotes fidelity, while red means war; 

therefore, purple signifies constancy in spiritual combats. 565 In Freemasonry, 

when the blue of "Blue Masonry," that is, the first three degrees, is mixed with 

the red from "Red Masonry," the seventh degree and that of the Holy Royal 

Arch, one obtains the three "purple degrees" that are between them: 

Purple is the appropriate color of those degrees which, in the American 

Rite, have been interpolated between the Royal Arch and Ancient Craft 

Masonry, namely, the Mark, Past, and Most Excellent Masters. It is in 

Masonry a symbol of fraternal union, because, being compounded of 

blue, the color of the Ancient Craft, and red, which is that of the Royal 

Arch, it is intended to signify the close connection and harmony which 

should ever exist between those two portions of the Masonic system. 566 

In American Masonry, purple is confined to these three intermediate degrees 

between Master Mason and Royal Arch. Exceptions are the use of purple in the 

vestments of officers who represent kings or eminent authority, such as the 

Scribe in a Royal Arch Chapter. Contrarily, in the Grand Lodge of England, 

563 Cf. EOF, p. 109. 

564 Cf. ibid, p. 310. 

565 Cf. EOF, p. 601. 

566 Ibid.

202 


purple is the color of the collars and aprons of Grand Officers and Provincial 

Grand Officers. Accordingly, "[i]n English Masonry, the Grand Officers of the 

Grand Lodge and the Past Grand and Deputy Grand Masters and Past and 

Present Provincial Grand Masters are called 'purple brethren,' because of the 

color of their decorations." 567 This term is not found in American Masonry. In 

the same sense, in Institutes of Masonic Jurisprudence Oliver refers to Grand 

and Provincial Grand Lodges as "Purple Lodges." 568 

Red 

Red, scarlet, or crimson is the appropriate color of the Royal Arch Degree 

and symbolizes ardor and zeal. 569 In profane language, red denotes fire, which is 

considered a symbol of regeneration and purification of the soul. Congruently, 

the red in the Royal Arch Degree refers to the rebuilding of the temple, and 

figuratively to the regeneration of life (cf. Section 8.1.3 on the Royal Arch 

ritual). In the high degrees of Freemasonry, red can be interpreted either with 

reference to moral, or to history. If alluding to moral, it symbolizes the virtue of 

fervency, and if alluding to history, it means the shedding of blood. Thus, in the 

degree of Perfection, red is a moral symbol of zeal for the glory of God, and for 

the candidate's advancement towards perfection in Masonry and virtue, whereas 

in the degree of Provost and Judge, the color red is emblematic of the death of 

one of the founders of the institution. 

Violet 

According to the EOF, violet is only a Masonic color in some of the high 

degrees of the Scottish Rite, where it is a symbol of mourning, thus becoming 

one of the decorations of a Sorrow Lodge. 570 In Christianity, violet is the color of 

the Savior during his passion; hence, a color of a martyr. An interesting color 

symbolism can be observed in China, where blue is the color of the dead, while 

red is the color of the living; hence, an equal admixture of blue and red is a 

symbol of the resurrection to eternal life. As Mackey states, "[s]uch an idea is 

peculiarly appropriate to the use of violet in the high degrees of Masonry as a 

symbol of mourning. It would be equally appropriate in the primary degrees, for 

everywhere in Masonry we are taught to mourn not as those who have no hope. 

Our grief for the dead is that of those who believe in the immortal life." 571 

567 Ibid. 

568 Ibid, p. 602. See also TRMC, p. 584. 

569 Cf. TRMC, p. 597. 

570 Cf. EOF, p. 828. See also TRMC, p. 760. 

571 EOF, p. 828.

White 


White, symbolizing purity and innocence, is the color to invest the candidate 

with in ancient mysteries, and such is also the case in Masonry. The Hebrew 

word, laban, means both, "to make white," and "to purify." In this sense, white is 

employed throughout the Bible, for example in Isaiah, who said "Though thy 

sins be as scarlet, they shall be as white as snow." 572 As Mackey puts it, this 

symbolism of purity was probably derived by the Masons from ancient church 

ceremonies, where people who were going to be baptized received a white 

garment as a symbol for putting off the lusts of the flesh, and maintaining an 

unspotted life. However, the archaic symbolism of white denoting regeneration 

was not adopted by Freemasonry. 573 

"White" in Freemasonry has also acquired a totally different sense, for it can 

refer to non-Masons, or to women. For example, "Maçonnerie blanche," 574 or 

"white Masonry," was a title given by French writers to the Masonry of 

Adoption, that is to female Masonry. In a similar sense, "white meetings," in 

French, "tenues blanches," are a French Masonic metaphor for Masonic meetings 

open to profanes, be it as orators or as guests. They serve to propagate Masonic 

conceptions and to hear valuable speeches of non-Masonic and also anti- 

Masonic people, who are even allowed to see the emblems of the Masons 

present. This custom would equate the German "Gästeabende," at which 

profanes can communicate with Masonic men or women, and receive 

information on the Craft. At such gatherings, no secrets are revealed to the noninitiates. 

Yellow 

Neben den eigentlichen Logenarbeiten kennen die französischen 

Bauhütten auch Veranstaltungen, zu denen auch Nichtfreimaurer, sei es 

als Redner, sei es als Gäste zugezogen werden. Diese sehr häufigen 

Tenues blanches dienen namentlich dem Zweck, maurerische 

Anschauungen in profanen Kreisen zu verbreiten, sie bieten aber auch 

Gelegenheit, hervorragende Männer des öffentlichen Lebens (auch 

Gegner) in den Logen zum Worte kommen zu lassen. Die Mitglieder 

tragen bei diesen Anlässen ihr Logenabzeichen. 575 

As Mackey puts it, "[o]f all the colors, yellow seems to be the least important 

and the least general in Masonic symbolism." 576 It is always to be seen in 

connection with the symbolism of gold, alluding to the sun. Yellow was the 

572 Ibid, p. 847. 

573 Ibid, p. 848. 

574 Ibid. Cf. also TRMC, p. 767. 

575 IFL, p. 1569. 

576 EOF, p. 865.

204 


emblem of wisdom, darting its rays, in the old ritual of the Scottish and Hermetic 

degree of Knight of the Sun, and it also figured in the degree Prince of 

Jerusalem. Once, it used to be the characteristic color of the Mark Master's 

Degree, presumably because this degree used to receive its charters originally 

from the Princes of Jerusalem, but, as Mackey says, "it does not seem to have 

possessed any symbolic meaning." 577 

4.6 Main Masonic Symbols, their Meanings, 

and Metaphorical Use in Language 

I am no iconoclast in the common sense of the word. I heard a brother 

who is high in the councils of Masonry say [...], "All Masonic 

symbolism is bunk. Rip it all away and Masonry would be better off." 

Never. Keep it. Preserve it intact. Hand it down as it has been handed 

down to us. But let us show at least a moderate degree of intelligence in 

the process. Let us at least offer an interpretation of the ritual so that our 

Master Masons may know what the words mean as well as what the 

words are. It is the only way we can truly enrich them - anything less 

leave them "Beggars, sitting on bags of gold." 578 

In order to show the beggars what they sit on, the following pages will 

illustrate and explain several common Masonic symbols, that have not been dealt 

with in Sections 4.1 on rooms, 4.2 on working tools, and 4.3 on clothing. 

Freemasonry cannot live without symbols. However, as the quotation above 

shows, not only profanes, but also brethren of the Craft, sometimes do not know 

what to make of them, denouncing them as "bunk." The symbols of Masonry 

have one peculiarity - they can be interpreted in different ways. On the one hand, 

this creates tolerance, since each Mason is invited to find his own significance. 

On the other hand, it makes a true definition of the symbols more difficult. The 

advantage of the ambiguous symbolism is that Masonry gains from it a timeless 

and universal character: 

Die Wirkung des Symbols beruht auf einer psychischen Gleichformung. 

Jeder Mensch unterscheidet sich vom anderen, weshalb die Auswirkung 

der Auseinandersetzung mit einem Symbol trotz des grundlegenden 

Gleichklangs bei allen Menschen verschieden ist. Das Symbol im 

engeren Sinne ist auch eines der Hauptelemente für die Zeitlosigkeit 

und Internationalität der Freimaurerei und ihrer Unabhängigkeit von 

religiösen Überzeugungen. Und schließlich ist sie der eigentliche Grund 

für das Wesen der Freimaurerei, die den Bruder nicht verbal, sondern in 

577 Cf. ibid, p. 865. 

578 Douglas Martin, "Blind Men - Dark Closets - Black Hats," in: The Master Mason (1925), p. 194.


einer existenziellen Verinnerlichung an die Grundfragen unseres Seins 

heranführt. 579 

The two following textual examples illustrate how resplendent the symbols of 

the Masonic language are. The first one contains nine Masonic metaphors and is 

a short address by the Worshipful Master of Lodge No. 22 to George 

Washington from April 1 st , 1797, at the occasion of his retiring from the 

Presidency: 

MOST RESPECTED BROTHER: The Ancient York Masons of Lodge 

No. 22 offer you their warmest congratulations on your retirement from 

your useful labors. Under the Supreme Architect of the Universe, you 

have been the Master Workman in erecting the Temple of Liberty in 

the West, on the broad basis of equal rights. In your wise administration 

of the government of the United States for the space of eight years, you 

have kept within the compass of our happy Constitution, and acted 

upon the square with foreign nations, and thereby preserved your 

country in peace, and promoted the prosperity and happiness of your 

fellow-citizens. And now, that you have returned from the labors of 

public life to the refreshment of domestic tranquility, they ardently 

pray that you may long enjoy all the happiness which the Terrestrial 

Lodge can afford, and finally be received to a Celestial Lodge, where 

love, peace, and harmony forever reign, and Cherubim and Seraphim 

shall hail you Brother. 580 

Although this address is short, it contains several Masonic metaphors, plus a 

number of Masonic tenets, such as "equal rights," "love," etc.. Transcribing the 

Masonic metaphors into "profane" language, one will see that 1. "Supreme 

Architect of the Universe" stands for God; 2. "Master Workman" for something 

like "efficient politician;" 3. "erecting the Temple of Liberty" for "creating a 

realm of liberty," or for the White House itself; 4. "within the compass of our 

happy Constitution" for "within the reach of our Constitution;" 5. "acted on the 

square" for "dealt justly and rightly with;" 6. and 7. "from the labors to the 

refreshment" for "from work to retirement;" 8. "Terrestrial Lodge" for "world;" 

and 9. "Celestial Lodge" for "heaven." 

The second textual example contains twenty Masonic metaphors and stems 

from a letter to the editor published in The Masonic Review from 1869, titled 

"Unfit for the Temple." It deals with a candidate unqualified to be initiated into 

Freemasonry because of his moral defects, and the damage that can result from 

admitting him in spite of them. The author intends to show that it is better to 

exclude such a candidate right from the beginning, instead of initiating him and 

then trying to heal his defects, a task he thinks impossible. This short fable uses 

579 Reinalter, p. 33. 

580 Brockett, F. L. (compiler), p. 54/55. Bold print added.

206 


the symbolism evolving around the rough ashlar, the working tools, the mortar, 

and the building of the temple of humanity: 

To talk of membership in the Order curing radical defects in a member 

is simply ridiculous. Did you ever know contact with a sound stone to 

cure a 'flaky' one? If the flaw is there, no skill of the Craftsman with 

chisel and mallet can eradicate it. You may square the block, take off 

its rough and angular points, and make its surface capable of standing 

the most rigid test of the 'square, level and plumb;' but the flaw is 

radical, it goes down into the heart of the stone, and you may even 

cover it with mortar, yet it is latent [...]. It may be high up in the wall 

- wealth or position may elevate it so that it can't be seen 'from the 

ground,' and nobody will dare, or will take the trouble, 'to climb up 

here to look at it.' Perhaps his seeming qualities, or his concealed 

defects, have elevated him to an important position in the wall, - he has 

the south, or west, or even the east, and 'the great beams of the roof' 

rest just above him. [...] 'Every sunbeam,' every additional elevation, - 

'loosens its texture a little, every storm helps to crumble off a minute 

fragment, and little by little the stone crumbles away.' Then 'a crack is 

opened in the ceiling, disfiguring the fresco painting, and then the 

crack grows to a leak, letting in the rain.' This not only disfigures and 

dishonors the building, but it expedites the disintegration of the block, 

the 'beam drops down,' for want of solid support, 'the roof sinks in,' 

and rapid dilapidation succeeds." 581 

Here, many Masonic symbols and metaphors were employed, taken from the 

operative trade, which have been discerned by bold print: 1. The "sound stone" is 

the good and valuable Masonic member, conforming to the rules and regulation 

of his lodge. 2. The "flaky stone" is the neophyte who has moral defects and is 

about to be initiated into Freemasonry. 3. The "flaw" means his moral defects. 4. 

The "skill of the Craftsman with chisel and mallet" denotes the help of a brother 

Mason who tries to smoothen the rough character of the imperfect candidate with 

his working tools. 5. To "square the block" belongs to the process of making a 

perfect ashlar out of a rough ashlar, i.e. to improve the unfit character of the 

candidate. 6. To take off the "rough and angular points" has the same meaning. 7. 

The rigid "test of the square, level, and plumb" is the symbolic testing of the 

candidate's character by the working tools of the Craft. We will see in the ritual 

of Mark Masonry that a square is applied to the stones in order to prove them 

correct. Thus, the candidate is tested whether he is righteous and square in his 

acts. 8. The "heart of the stone" is the heart of the candidate, his deepest inner 

thoughts that are hidden from his brethren. 9. The "covering with mortar" means 

to overlook the candidate's defects with brotherly love. Mortar is synonymous 

581 

Quoted from a letter by a "Private Member" to the editor of The Masonic Review, vol. XXXV, p. 

241. Bold print added.


with cement, the symbol of brotherly love holding the individual stones together 

in the whole building. 10. For the candidate to be "high up in the wall" means 

that he has a high position and popularity in his fraternity as well as in society. 

11. That the candidate's defects cannot be seen "from the ground" denotes that 

the more humble and less important brethren do not dare to criticize him, or do 

not notice his defects at all. 12. "He has the south, or west, or even the east" 

means that the Mason unfit for the fraternity is either a Junior Warden (who is 

stationed in the South), a Senior Warden (who is stationed in the West), or even 

the Worshipful Master (in his Master's chair in the East). This denotes that the 

doubtful character has attained a very high position among the lodge officers. 13. 

"The great beams of the roof rest above him" means that a lot of responsibility 

lies upon his shoulders, and that he is "one of the pillars of Masonry," on which 

the weaker members rest and rely. 14. "The stone crumbles" means that the 

doubtful member will cease to see anything valuable in his order and will cease 

to attend his lodge meetings, and thus break off his liens with Masonry step by 

step. 15. "The crack which is opened in the ceiling" denotes the disturbed 

harmony of the remaining brethren and the crumbling hierarchy and 

administration, when an important member neglects to fulfill his duty. Lodge 

culture thus might degenerate and give way to insincere horse-play and convivial 

atmosphere. 16. The damaged "fresco painting" is again a metaphor used to 

designate something which was beautiful before, like harmony, equality, and 

unity among the members. It is also the outward appearance of the lodge, 

because the lodge's holding together and its friendship are also noticed and 

admired by fellow Masonic lodges. 17. "A leak, letting in the rain" is a Masonic 

metaphor for betraying the secrets of Freemasonry to profanes. In technical 

Masonic language, when a profane approaches, it "rains," and when a woman 

approaches, "it snows." The doubtful character thus is not trustworthy and does 

not keep his vow of silence. 18. The "disintegration of the block" is a metaphor 

for the unworthy member falling apart. Technically speaking, he has "demitted" 

from his lodge. Symbolically, his individual stone ceases to form a part of the 

whole structure of the temple of humanity. 19. "The beam which drops down" 

means that all the responsibilities the unfit member had now crush down on the 

shoulder of someone else. The whole lodge is damaged by his leaving, since 

nobody else is capable of holding his deserted office - to say it symbolically, no 

other block is able to hold the beam. 20. Finally, the "roof sinks in," which 

means the end of this individual lodge, its administration, and its harmony. 

Maybe the lost block can be replaced, and the damage to the whole structure 

repaired. But this short legend, which needs such a long explanation, wants to 

show to what extent a single unfit member can harm the fraternity.

208 

Symbols of the First Degree 

4.6.1 The Lamb 


In Freemasonry, as well as in Christianity, the lamb is a symbol of innocence 

and plays a role insofar as the white lambskin apron given to the Entered 

Apprentice alludes to this virtue: "The Lamb has, in all ages, been deemed an 

emblem of innocence; the lambskin is, therefore, to remind him of that purity of 

life and conduct [...]." 582 As shown in Section 4.3.1 on Masonic clothing, the 

investiture of neophytes with white aprons or robes was already practiced by the 

ancient Greeks, Indians, and Persians for the same reason. 

4.6.2 Jacob's Ladder 

In Sickels' The General Ahiman Rezon it is stated that all good Masons hope 

at last to arrive in the starry-decked heaven, or clouded canopy, the covering of 

the lodge, by the help of the "theological ladder," 


583 Ibid, p. 78. 

which JACOB, in his vision, saw reaching from earth to heaven; the 

three principal rounds of which are denominated FAITH, HOPE, and 

CHARITY; which admonishes us to have faith in God, hope in 

immortality, and charity to all mankind. The greatest of these is 

CHARITY: for our faith may be lost in sight; hope ends in fruition; but 

charity extends beyond the grave, through the boundless realms of 

eternity. 583 

Jacob's Ladder with three steps


This clearly is a religious interpretation of the symbolism, and therefore 

typical of American Craft Masonry, which has a Christian outline. Thus, a 

footnote to Sickels' explanation reads, "[s]tanding firmly on the Bible, Square, 

and Compasses, is a ladder which connects the earth with the heavens, or 

covering of the Lodge, and is a simile of that which Jacob saw in a vision when 

journeying to Padanarum, in Mesopotamia." 584 Certainly, brethren of the 

humanitarian Masonic stream, like the Grand Orient de France, who do not 

believe in a Supreme Being, would not employ such symbolism evolving around 

the Bible. According to CME 585 , the symbolism of the ladder existed in many 

ancient initiation ceremonies, representing progress upward for the better. It 

figured in the Pagan Mysteries of Mithras, as well as in the Mysteries of Brahma. 

Allegedly, it was also found in the Scandinavian Mysteries, and it was employed 

by the Cabalists. The Masons derived the symbolism of Jacob's Ladder, also 

called the "Theological Ladder," from the Bible, Genesis, Ch. 28. However, just 

when this symbolism was introduced into Masonic lectures is not known. 

Supposedly, it was included in Masonic teachings as late as the first half of the 

19 th century, because early lectures or ritualistic exposés do not mention it. 

Jacob's Ladder with seven steps 

584 Sickels, p. 78. The illustration is taken from Sickels, p. 41. The letters T, F, P, J on the staves 

mean "temperance," "fortitude," "prudence," and "justice," the four cardinal virtues. (Cf. CME, p. 

336.) The cross denotes "faith," the anchor "hope," and the burning, winged heart "charity." 

585 Cf. CME, p. 336.

210 


Generally, Masonic manuals depict a ladder of three steps, denoting the three 

theological virtues, namely faith, hope, and charity. 586 Sometimes, Masonic 

manuals illustrate a 7-step ladder by adding the four cardinal virtues of 

temperance, fortitude, prudence, and justice (cf. Sickels' illustration on the left). 

The ladder is also a symbol in the Kadosh Degree of the Scottish Rite, where 

its seven steps represent justice, equity, kindness, good faith, labor, patience, and 

intelligence. The original French degrees of Kadosh, as well as certain other 

French degrees, employed a ladder in order to test the persistence of the 

candidate. In the ceremonies, he was confronted with several dangers. In the 

Kadosh degree, these consisted in a ladder suddenly collapsing, so that the 

candidate fell to the floor. However, as Coil states, "[t]his roughness has been 

eliminated from the American practice." 587 

4.6.3 The Point within a Circle 

In Section 4.1.1 on the lodge room, a quote from The 'Standard' Ritual of 

Scottish Freemasonry stated that the two parallel lines represent Moses and King 

Solomon. However, a contradictory interpretation exists which claims that these 

lines denote the two Saints John: 

Lodges were anciently dedicated to King Solomon, as he was our first 

Most Excellent Grand Master; but Masons professing Christianity, 

dedicate theirs to St. John the Baptist and St. John the Evangelist, who 

were two eminent patrons of Masonry; and since their time, there is 

represented in every regular and well-governed Lodge a certain Point 

within a Circle - the point representing an individual brother; the circle, 

the boundary-line of his conduct to God and man, beyond which he is 

never to suffer his passions, prejudices, or interests to betray him, on 

any occasion. This circle is embordered by two perpendicular parallel 

lines, representing those Saints, who were perfect parallels in 

Christianity, as well as in Masonry; and upon the vertex rests the Holy 

Scriptures, which point out the whole duty of man. 588 

According to Sickels' The General Ahiman Rezon of 1885, a Mason cannot 

evade this symbol, which is for his own moral good: "In going around this circle, 

we necessarily touch upon these two lines, as well as upon the Holy Scriptures; 

and while a Mason keeps himself thus circumscribed, it is impossible that he 

should materially err." 589 In this statement, the Christian attitude is quite obvious. 

This is a fact criticized in Coil's Masonic Encyclopedia, since Freemasonry has 

586 Cf. illustration on the previous page, taken from the Virginia Text Book, p. 93. 

587 CME, p. 336. 

588 Sickels, p. 86/87. 

589 Ibid, p. 87.


to be tolerant above all, and not to cling to a special religion: "With each 

reworking or revision, this symbol seems to have become more obscure as to its 

meaning, but in the United States, it is an inappropriate Christian emblem in 

Craft Masonry." 590 

4.6.4 Personifications: Fortitude, Prudence, 

Temperance, Justice; Faith, Hope, 

and Charity 

According to the Virginia Text Book, "[t]here are four Perfect Points and 

essential Cardinal Virtues necessary to complete the lesson of instructions to 

every Initiate into the Philosophy of Masonry [...]." 591 These cardinal virtues, as 

the Entered Apprentice gets to know in a lecture, are fortitude, prudence, 

temperance, and justice. In Masonic manuals, they are personified as shown on 

the illustration below. They also form the four additional staves of Jacob's 

Ladder in some Masonic textbooks (cf. Section 4.6.7.). The Virginia Text Book 

shows these four cardinal virtues in connection with the secrets of Masonry and 

their preservation. 

590 CME, p. 480. 

591 Dove, p. 100. Illustration reproduced from Sickels, p. 49.

212 


the four cardinal virtues: Fortitude, Prudence, Temperance, Justice 

Thus, Fortitude, illustrated in Masonic manuals by a woman standing next to 

a broken column (the symbol of death), is the "noble and steady purpose of the 

mind whereby we are enabled to undergo any pain, peril, or danger." 592 

According to the Virginia Text Book, it "should be deeply impressed upon the 

mind of every Mason, as a safeguard [...] against any illegal attack that might be 

made by force [...] to extort from him any of those valuable secrets with which 

he has been entrusted [...]." 593 

Prudence is depicted as a woman holding a mirror, which alludes to the 

Masonic motto "know thyself." It teaches the Masons to regulate their lives 

agreeably to the dictates of reason, and thus is the habit by which they wisely 

judge: "This virtue should be the peculiar characteristic of every Mason, not only 

for the government of his conduct while in the Lodge, but also when abroad in 

the world." 594 As stated in the Virginia Text Book, again with reference to the 

secrecy of Freemasonry, prudence should be particularly attended to in all 

strange and mixed companies, "never to let fall the least expression or hint 

whereby the secrets of Free Masonry [sic] might be unlawfully obtained." 595 

Temperance is the "due restraint upon our affections and passions, which 

renders the body tame and governable, and frees the mind from the allurements 

of vice." 596 It is illustrated in Masonic textbooks by a woman pouring a liquid 

from a pitcher into a cup. The Virginia Text Book admonishes the candidate that 

"[t]his virtue should be the constant practice of every Mason, as he is thereby 

taught to avoid excess or contracting any vicious or licentious habit, the 

indulgence of which might lead him to disclose some of those valuable secrets 

592 Dove, p. 101. 

593 Ibid. 

594 Dove, p. 102. 

595 Ibid, p. 102. 

596 Ibid, p. 100.


which he has promised to conceal and never reveal [...]." 597 Such a Mason would 

be regarded with contempt and detested by all good Masons. 

Justice, illustrated in Masonic manuals by the ancient profane symbol of 

justice, i.e. of a blind or blindfolded woman holding scales in one hand and a 

sword in the other, is the standard and boundary of right. As the Virginia Text 

Book states, using Masonic technical terminology, "[t]his virtue is not only 

consistent with Divine and human laws, but is the very cement and support of all 

civil society." 598 It "should be the invariable practice of every Mason." 599 

Faith, Hope, and Charity are illustrated in Masonic textbooks by the three 

principal staves of Jacob's Ladder, or sometimes as angels caring for children (cf. 

Section 4.6.18). 

Symbols of the Second Degree 

4.6.5 The Letter G 

Constantly displayed in Masonic lodges, the letter "G" is one of the most 

discussed symbols of the order. It is depicted on Masonic charts and certificates 

at the top of the "winding stairs" before the entrance to the "middle chamber," 

emitting divine rays. Is is also encountered it in the center of the square and 

compass symbol. In the Second Degree of Masonry, the letter G is explained to 

the candidate as meaning "geometry." TRMC cites a doggerel that deals with an 

examiner who is a Right and Worshipful Master Mason asking a Fellow Craft 

examinee about the meaning of the mysterious letter "G": 

Resp. In the midst of Solomon's Temple there stands a G, 

A letter for all to read and see; 

But few there be that understand 

What means the letter G. 

Ex. My friend, if you pretend to be of this Fraternity, 

You can forthwith and rightly tell what means that letter G. 

Resp. By sciences are brought about 

Bodies of various kinds, 

Which do appear to perfect sight; 

597 Ibid, p. 101. 

598 Ibid, p. 103. "Cement" in the Masonic language generally is the "brotherly love," distributed by 

the Master with his trowel, that binds all brethren together. Here, the same symbolism is employed 

for justice. 

599 Ibid, p. 103.

214 


But none but males shall know my mind. 

Ex. The Right shall. 

Resp. If Worshipful. 

Ex. Both Right and Worshipful I am; 

To hail you I have command, 

That you forthwith may let me know, 

As I you may understand. 

Resp. By letters four 600 and science five, 

This G aright doth stand, 

In a due art and proportion; 

You have your answer, Friend. 601 

However, in certain rituals there are allusions to the divine name in the 

Fellow Craft Degree. Thus, we read in Duncan's ritual: " 'What were you next 

shown?' - 'The letter G.' - 'To what does it allude?' - 'Geometry, the fifth science; 

but more particularly to the sacred name of the Deity [...]." 602 In Sickels' The 

General Ahiman Rezon we likewise are told that the aspirant at the foot of the 

Winding Stairs "stands ready to climb the toilsome steep, while at its top is 

placed 'that hieroglyphic bright which none but Craftsmen ever saw,' as the 

emblem of Divine truth." 603 

Middle Chamber with letter G 604 

600 

In the Hebrew system, the "G" called "Gimel" had the numerical value of 4. It was associated with 

the sacred name of God (Ghadol), magnus. Cf. TRMC, p. 240. 

601 

Ibid, p. 241. 

602 


603 


604 

Illustration reproduced from Sickels, p. 113.


The English Masonic cyclopedia consulted doubts that the reference to 

geometry in the Fellow Craft Degree is grounded in real tradition and establishes 

the thesis that it was an invention of the 18 th century. The "G" rather alludes to 

Deity: "Perhaps it is as well to refer to the Syriac Gad, the Swedish Gud, the 

German Gott, and the English God, all derived from the Persian Goda or Khoda, 

itself a derivation from the pronoun signifying himself." 605 Of course, the name 

for God does not commence with a "G" in all languages. For example, in French 

the word is "Dieu." However, some French Masons of the 19 th century, with the 

help of a little spelling error, were also able to deduct the letter "G" to God: "On 

trouve même certains rituels français du début du XIXe siècle pour faire de G 

l'abbréviation the GEOVAH (sic)!" 606 In French Masonic tradition, the "G" 

means "geometry," but can also designate four other terms, gnosis, generation, 

genius, and gravitation, which - according to a French Masonic dictionary - are 

redundant: 

Dans la tradition française, l'initiale G apparaît comme l'initiale de 

Géométrie, cinquième des Sciences (dans la nomenclature 

traditionnelle), ce qui introduit le nombre du grade. Mais, cela ne 

suffisant pas à certains, on ajoute quatre autres mots pour faire le 

compte, à savoir: 'gnose, génération, génie, gravitation'. Il s'agit là d'une 

de ces surcharges qui 'ornementent' de redondances ou de discours 

pseudo-philosophiques les structures simples et significatives d'un 

rite. 607 

In reality, the various dictionaries have to admit that today, there can only be 

speculations, for the real meaning of and reason for the letter G are lost to us. 

The Dictionnaire des Hébraismes et d’autres termes spécifiques d’origine 

franςaise, étrangère ou inconnue, dans le Rite Ecossais, Ancien et Accepté 

argues that the letter G also resembles a working tool. Further, it could be a 

substitute for the letter iod. As with so many Masonic symbols, the observer is 

allowed to make up his own mind regarding its true meaning: "Le lecteur peut 

faire son choix, la seule certitude étant que nous ne connaissons plus la raison 

exacte pour laquelle nos prédécesseurs avaient choisi cette lettre plutôt qu'une 

autre." 608 

605 TRMC, p. 240. 

606 DFM, p. 489. 

607 DFM, p. 489. 


216 


4.6.6 "Shibboleth" - Emblem of Plenty and 

Secret Password 

Q: How did you gain admission? 

A: By the pass, an token of the pass of a Fellow Craft. 

Q: What was the name of the pass? 

A: SHIBBOLETH. 

Q: What does it denote? 

A: Plenty. 

Q: How is it represented? 

A: By ears of corn hanging near a water-ford. 609 

"Shibboleth" is an emblem and secret password of the Second Degree, that of 

Fellow Craft. The Masons have taken over this password from the Bible, the 12 th 

chapter of the Book of Judges. The word was instituted by Jephthah, a judge of 

Israel, when he led the men of Gilead to war against the Epraimites, a rebellious 

people. The Epraimites crossed the river Jordan with a mighty army, but 

Jephthah was apprised of their approach and put them to flight. He stationed 

guards at the different passes on the banks of the river, and commanded them to 

demand each stranger passing this way to pronounce the word "shibboleth." The 

Epraimites were of a different tribe and not able to pronounce the word correctly, 

saying "sibboleth," so that they were easily detected, and the fleeing Epraimites 

could be killed. 610 

Hence, the word shibboleth came to be used generally to indicate a 

password, amulet or other safety device, though the bloodshed which 

accompanied its origin seems out of proportion to the necessities of 

either that occasion or its subsequent symbolic use. The Masonic 

symbolism is decidedly obscure, complicated as it is by the association 

with several other symbols apparently unrelated to the Ephraimitish war 

or to each other. 611 

The quotation above from Coil's Masonic Encyclopedia states that the 

peculiar appearance and constellation of this symbol cannot be explained. In 

Section 8.2.2 on the androgynous Order of the Eastern Star the symbol of a sheaf 

of corn meaning "plenty" will re-appear in connection to Ruth, who collected the 

leftover ears of corn on the fields of Boaz. But why are these ears hanging from a 

tree over a water ford in the symbolism of Craft Masonry? The "water-ford" 

might allude to the River Jordan (but if this word really means "waterfall," this 

609 Duncan, p. 84/85. 

610 Cf. Sickels, p. 155. See also CME, p. 619/620. 

611 CME, p. 620.


hypothesis is unrealistic). 612 This symbolism surely does not stem from the 

operative stonemasons and must have been introduced at a much later period by 

Christian members of the Craft. Besides, "plenty" as a symbol is already 

represented in the Second Degree by the two columns Jachin and Boaz, whose 

chapter ornaments (lily work, net-work, and chains of pomegranate) represent 

"peace," "unity," and "plenty." The symbol of plenty, according to a New York 

Masonic ritual from 1980, is represented by "a sheaf of corn, suspended near a 

waterford [sic]," because it "teaches us that while we have bread to eat and pure 

water to drink, we have all that nature requires." 613 Duncan in his ritual furnishes 

a translation of the Hebrew word "shibboleth," which might explain its double 

symbolism: "The word in Hebrew has two significations: 1. An ear of grain, and, 

2. A stream of water." 614 Duncan's Masonic Ritual and Monitor further offers a 

plausible explanation for the Biblical employment of the term "shibboleth": 

Shibboleth signifies waters. Thus, when the Ephraimites prayed the men 

of Gilead to allow them to pass over, and were asked, in return - To pass 

over what? they could not answer Shibboleth, or the waters, without 

betraying themselves to the enemy. ... The word chosen by the 

Gileadites, meaning a stream of waters, being the object immediately 

before them, was well calculated to put the Ephraimites off their guard. 

... We can easily understand the peculiarity of conformation in the 

organs of speech which produced this effect. A native of the continent 

of Europe experiences great difficulty in articulating the English th. In 

countries adjacent to Palestine the same defect prevails. 615 

An interesting metaphor can be found in a German book on Freemasonry, 

where "Epraimite" is explained as a symbol for somebody profane who spied 

into Masonry, that is, a "cowan or eavesdropper": "Ephraemit = einer, der sich in 

die Meistermaurerei widerrechtlich eingeschlichen hat." 616 Thus, somebody not 

knowing the correct password stands for an enemy and spy. 

612 The term "water-ford" is obscure. Many Masonic rituals employ the "water-ford" in the meaning 

of "ford," like the German "Furt; Wasserfurt." Other rituals use the word "waterfall" instead; 

assuming that "water-ford" is a spelling error. For example, in The Text Book of Freemasonry, the 

catechism reads: "How is it depicted in a F.C's Lodge?" - "By an ear of corn near a fall of water." 

Cf. Anonymous, The Text Book of Freemasonry, p. 136. In the EOF, p. 840, the "waterfall" is said 

to be "[u]sed in the Fellow-Craft's Degree as a symbol of plenty, for which the word waterford is 

sometimes improperly substituted." TRMC, p. 765, comments likewise on the "waterfall." 

613 Cf. Nizzardini, p. 116. 

614 Duncan, p. 75. (Duncan uses "waterford," and not "waterfall.") 

615 Cited from Historical Landmarks by Duncan, p. 76. 

616 Cf. Martens, p. 124.

218 


"Shibboleth": ears of corn hanging from a tree over a water-ford 617 

Symbols of the Third Degree 

4.6.7 The All-Seeing Eye 

To connect the Supreme Being with an eye that sees everything is a very old 

human conception. From Pliny stem the words, "Deus totus visus" - "God is all 

eyes." 618 The eternal watchfulness of the deity was already expressed in the 

hieroglyphic form of the name of Osiris, whose symbol was an eye. The 

Freemasons have taken over this symbolism. Thus, in the Virginia Text Book, the 

eye stands for the "all-pervading intelligence," that is, God. 619 In Freemasonry, 

the all-seeing eye is an emblem in the Third Degree, that of Master Mason. The 

GHCDF provides the following explanation: "As the eye of the Great Architect 

of heaven and earth is incessantly upon all his works, so should the eye of the W. 

M. be upon every thing which passes in his lodge." 620 Therefore, the symbol for 

the Worshipful Master is also referred to as the "Eye of Providence." 621 

617 Illustration taken from Sickels, p. 111. 

618 Cf. TRMC, p. 31. 

619 Cf. Dove, p. 126. 

620 GHCDF, p. 505. 

621 Ibid.


4.6.8 The Sun, the Moon, and the Stars 

These heavenly bodies are depicted on Masonic carpets, charts, etc. They are 

seen in connection with the All-Seeing Eye, whose all-pervading intelligence 

"the sun, moon, and stars [o]bey; and under whose watchful care even the 

Comets perform their stupendous revolutions, pervades the inmost recesses of 

the human heart, and will reward us according to our merits." 622 

4.6.9 The Three Steps 

In the Degree of Master Mason, the three steps represent youth, manhood, 

and old age. They are also illustrated on the Master's carpet. The lecture of the 

Third Degree reads: 

In Youth, as Entered Apprentices, we ought industriously to apply our 

minds to the attainment of useful knowledge; in Manhood, as Fellow 

Crafts, we should apply our knowledge to the discharge of our 

respective duties to God, our neighbors, and ourselves; that so in Old 

Age, as Master Masons, we may enjoy the happy reflections consequent 

upon a well-spent life, and die in the hope of a glorious immortality. 623 

622 Dove, p. 126. See also Sickels, p. 212. Illustrations taken from Dove, p. 126. 

623 Dove, p. 122/123. Illustration taken from Sickels, p. 183.

220 


4.6.10 The Bee-Hive and the Pot of Incense 

The Bee-Hive 

The IFL lists the bee-hive among the now obsolete Masonic symbols, stating 

that it only remains in a few systems. 624 The bee and the bee-hive are a popular 

symbol of industry and social team-work, and can be found as a Masonic 

symbol, for example, in the coat of arms of the Eklektischer Bund in Frankfurt. 

Probably the earliest reference to a bee as a master builder is found in a 

catechism allegedly dating back to 1511: " 'Was ist das, ein Baumeister und doch 

kein Mann, macht, was kein Mann machen kann und dient dabei Gott und 

Menschen?' Antwort: 'Die Biene.' " 625 

The first speculative Masonic use of the bee as a symbol presumably takes 

place in A Letter from the Grand Mistress of the Female Free-Masons to Mr. 

Harding the Printer (1724) which is attributed to Jonathan Swift. 626 In this 

satirical work, the author calls the bee "Grand Hierogliphick of Masonry" 

because its habitation excels the one of all living creatures. He refers to the bee's 

ancient use in the French royal coat of arms (assuming that the French kings 

were all Freemasons), namely in the outward shape of lilies which in reality 

represented bees whose forms had been changed a little in order to "avoid the 

Imputation of the Egyptian Idolatry of Worshipping a Bee." Swift rightly 

observes that "Masonry or Building seems to be of the very Essence of Nature of 

the Bee." He further states that the Egyptians (whom he considers excellent and 

ancient Freemasons) paid divine worship to the bull who also was a disguised 

bee; their word for bull, Apis, being the Latin expression for bee. But the most 

interesting statement is a figure of speech allegedly being in use "by antiquity to 

this day": "What Modern Masons call a Lodge was [...] by Antiquity call'd a 

HIVE of Free-Masons, and for the same Reasons when a Dissention happens in a 

lodge the going off and forming another Lodge is to this Day call'd 

SWARMING." 627 

Thus, the Masons were equated with bees - mankind, likewise, was formed 

for social and active life, and swarmed out to create new domiciles. In the 19 th 

century, Masonic writers build upon this thought by comparing the inactive, lazy 

human being to the drone: "[...] he that will so demean himself as not to be 

endeavoring to add to the common stock of knowledge and understanding may 

be deemed a drone in the hive of nature, a useless member of society, and 

unworthy of our protection as Masons." 628 

624 

Cf. IFL, p. 1642, under the entry "Verlassene Symbole." 

625 

Ibid, p. 183. 

626 

For Swift's observations, consult Davis (ed.), p. 327-331. 

627 

Davis (ed.), p. 328. We could find no corresponding explanation for the technical terms "hive" and 

"swarming" in any of the Masonic dictionaries and encyclopedias consulted. 

628 

Cf. Simons, p. 133.


The slothful inactivity of the rational drone is severely reproved by this 

striking symbol. The industrious Bee rises early to the labors of the 

summer day, gathering from the Masonic Carpet of nature an ample 

supply for the winter of his year. By imitating this example, man might 

enjoy all the necessaries and even the luxuries of life; while he would 

avoid vice and temptation, and merit the respect of mankind. On the 

contrary, idleness is the parent of immorality and ruin. 629 

Labor is a tenet of Freemasonry. "Labor" is also the technical Masonic term 

for lodge work or business session, and the Worshipful Master calls the brethren 

"from labor to refreshment" and vice versa. 

Hence, Freemasonry, in all its instructions, recognizes labor as a 

supreme duty and a divine law. It regards the Deity as the 'Grand 

Architect,' the 'Divine Artificer,' the 'Master Workman' of the universe. 

All its forms, symbols, ceremonies, and types are fashioned by this idea 

- all point to labor as the chief duty of life, and the call to labor as the 

grandest of all vocations. 630 

Bee-hive as depicted Masonic medal struck in 1774 631 

in the Virginia Text Book 632 

629 Ibid, p. 133/134. 

630 Ibid. 

631 Cf. GHCDF, p. 244. 

632 Cf. Dove, p. 124.

222 


Simons' Standard Masonic Monitor from 1888 even compares the bee to the 

never-resting God, thus setting an example for man: "It represents God as ever 

working to diffuse more of beauty and order, goodness and justice, throughout 

the world which he has formed, and solemnly urges man to follow the divine 

example." 633 

In the Masonic Review, vol. XII of the year 1855, there is a warning against 

impostors written by the editor in a short report headed "Traveling Drones," in 

which he admonished the Craft not to give money and help to begging persons 

before thoroughly having examined them as to their Masonic status. In this 

report, the editor relates his personal experience with such a malingerer, 

apparently a brother in distress, who was bold enough to apply to several 

Masonic bodies in a row for the same reasons and was found to be undeserving: 

And just such are a large majority of those travelers who apply to the 

Craft for assistance. The really needy and meritorious should never be 

refused assistance while Masons have hearts to feel or hands to help; but 

these lazy, idle, vicious, swindling drones should be summarily dealt 

with. The old principle was, give them work; and the law is, "if they will 

not work, neither shall they eat." More than half the amount drained 

from our charitable funds, are expended on hale and hearty men that 

will not work - as long as they are successful in begging. 634 

Albert Pike also uses this image of drones as a metaphor for idlers and loafers 

in The Meaning of Masonry: "As the bees have no love for drones, so true 

Masons have none for the idle and lazy [...]. 635 

According to TRMC, besides being an emblem of industry, the beehive has a 

totally different esoteric meaning, that of regeneration, and it is also considered a 

type of the ark. 636 Mackenzies Royal Masonic Cyclopaedia quotes a source 

which claims that ancient priestesses and regenerated souls were called bees, and 

that bees were feigned to be produced from the carcass of a cow, which also 

served as a symbol of the ark. Since god was esteemed infernal, honey was used 

in funeral rites and in the mysteries of old. The Cyclopaedia further adds that 

Samson had found honey in a lion's carcass. This argumentation gives the bee a 

rather obscure esoteric significance, dealing with death and rebirth. However, 

since this emblem is appropriate to the Third Degree 637 , in which the candidate 

dies the symbolic death of the Grand Master Hiram Abiff and is raised again, the 

assumption is that even this symbolism is mirrored in Freemasonry, although not 

mentioned in the Masonic rituals, manuals, handbooks, or Ahiman Rezons. 

633 

Simons, p. 134. 

634 

Moore, Masonic Review, No. XII, 1855, p. 324; bold print added. 

635 

Pike, The Meaning of Masonry, p. 17. 

636 

Cf. TRMC, p. 71. 

637 

As stated in TRMC, p. 71.

The Pot of Incense 


The Pot of Incense, according to the Virginia Text Book, is "an emblem of a 

Pure Heart, which is always an acceptable sacrifice to Deity; and as it glows with 

fervent heat, so should our hearts continually glow with gratitude to the great and 

beneficent Author of our existence, for the manifold blessings and comforts we 

enjoy." 638 

4.6.11 The 47 th Problem of Euclid 

The 47 th Problem of Euclid's First Book of Geometry is the theorem that the 

area of the square erected on the hypothenuse of a right-angled triangle is equal 

to the sum of the areas of the squares erected upon the two legs. This matter 

remained to Euclid a problem and was solved by Pythagoras who created from it 

a theorem. According to Coil, this theorem "is basic to geometric calculations 

and has been adopted as the symbol of the Master's Degree in many 

jurisdictions." 639 

Those Masons of the last centuries who were inclined to trace the Craft back 

to Egyptian and other archaic mysteries also recognized several distinguished 

personalities of the past as Freemasons. Thus, Dove states in the Virginia Text 

Book that the 47 th problem of Euclid was an invention of "our ancient friend and 

brother, Pythagoras, who, in his travels through Asia, Africa, and Europe, was 

initiated into several orders of Priesthood, and raised to the sublime degree of 

Master Mason." 640 According to Dove, this wise philosopher enriched his mind 

abundantly in "Geometry, or Masonry." 641 When, among his many theorems and 

problems, he found this one, he exclaimed in great joy, "Eureka!" As Sickels 

adds in The General Ahiman Rezon, "[i]t teaches Masons to be general lovers of 

the arts and sciences." 642 The symbolism of the 47 th Problem of Euclid is 

638 Dove, p. 123. Illustration: ibid. 

639 Cf. CME, p. 255. Illustration of 47 th Problem: CME, p. 256. 

640 Dove, p. 127/128. 

641 Ibid. 

642 Sickels, p. 213.

224 


explained by Oliver in A Dictionary of Symbolical Masonry as follows in 

metaphorical language: 

As this figure depends on the connexion [sic] of several lines, angles 

and triangles, which form the whole, so Freemasonry depends on the 

unanimity and integrity of its members, the inflexibility of their 

charitable pursuits, and the immutability of the principles upon which 

the society is established. 643 

Oliver further compares the different geometrical components of the 47 th 

Problem with the affluent and the poor brethren of the Craft, their relationship, 

and the compensation resulting therefrom: 

The position is clear, and therefore in a synthetical [sic] sense, we 

demonstrate that some of our brethren from their exalted situation in 

life, may be considered as standing on the basis of earthly bliss, 

emblematic of the greater square which subtends the right angle. Others 

whom Providence hath blessed with means to tread on the flowery 

meads [sic] of affluence, are descriptive of the squares which stand on 

the sides that form the right angle. The several triangles inscribed within 

the squares are applicable to those happy beings who enjoy every social 

comfort, and never exceed the bounds of mediocrity. Those who have 

the heartfelt satisfaction of administering to the wants of the indigent 

and industrious, may be compared to the angles which surround and 

support the figure; whilst the lines which form it, remind us of those 

unfortunate brethren who, by a series of inevitable events, are incapable 

of providing the common necessaries of life, until aided by a cheerful 

and ready assistance. 644 

643 GHCDF, quoted by Oliver from the Old Lectures, p. 515. 

644 GHCDF, p. 515.

4.6.12 The Anchor & Ark 


According to Simons' Standard Masonic Monitor from 1888, "[t]he Anchor 

and Ark [a]re emblems of a well-grounded hope, and a well-spent life. They are 

emblematical of that divine Ark which safely wafts us over this tempestuous sea 

of troubles, and that Anchor which shall safely moor us in a peaceful harbor, 

where the wicked cease from troubling, and the weary shall find rest." 645 

As the traditional Ark afforded safety and security from the alldevouring 

Deluge to such as were received within its walls, so 

Freemasonry offers a sure refuge from the storms of misfortune, which 

are often more pitiless than the down-pouring tempests that destroyed 

the ancient world. 646 

Simons' monitor describes the ark as "a type of that inward tabernacle of 

virtue and sublime thoughts which the good man erects within his breast, in 

which he dwells in peace [...]." 647 With this, the heart is meant: 

The bosom is a temple; - when its altar, 

The living heart, is unprofaned and pure, 

Its verge is hallowed; none need fear or falter, 

Who thither fly. It is an Ark secure, 

Opening its gates of peace and joy and love 

Like Heaven above. 648 

Simons describes the anchor as a symbol of hope in the difficult times of life. 

The human heart is the ark, while hope is the anchor of the soul. This is the 

relationship of these two symbols. He puts it as follows in metaphorical 

language: 

645 

Simons, p. 138. Illustration taken from Dove, p. 127. 

646 

Simons, p. 138. 

647 

Ibid, p. 139. 

648 

Ibid.

226 


The Anchor is a no less significant symbol, and like the ark, 

contemplates the shadowy and stormy side of life. It has always been 

recognized as an emblem of Hope [...]. [...] And when the shadows of 

the Supreme Hour gather around him, and he hears, coming nearer and 

nearer, the dashing of the waves on the Eternal Shore, he falters not nor 

fears. Hope, the Anchor of the soul, is sure and steadfast, and far 

through the grim shadows, and over the dark ocean, opens a track of 

golden splendors, and unfolds glimpses of the glory to come. 649 

4.6.13 The Sword & Heart; the Sword & Book 

of Constitutions 

In Freemasonry, the Sword pointing to a naked heart "[d]emonstrates that 

justice will sooner or later overtake us," 650 because even if our thoughts, words, 

and deeds may be hidden from the eyes of men, the All-Seeing Eye looks deep 

into the human heart. In the Third Degree, the sword appears in another 

constellation, together with the Book of Constitutions. This time, the arm is 

defined as the Tyler's sword, who is the watchman guarding the outer door of the 

lodge. According to the Virginia Text Book, this symbol "[r]eminds us that we 

should ever be watchful and guarded in our words and actions, particularly when 

before the enemies of Masonry; ever bearing in remembrance those truly 

Masonic virtues, silence and circumspection." 651 

649 Simons, p. 139/140. 

650 Dove, p. 125. 

651 Ibid.

4.6.14 The Joined Hands 


Another symbol the candidate learns in the lecture of the Third Degree is the 

symbol of the joined hands, that profanes generally associate with a fraternity. 

According to CME, the two clasped right hands are a sign of fidelity or a 

pledge. 652 In Sickels' The General Ahiman Rezon, it is described as a pledge of 

mutual assistance: "When the necessities of a Brother call for my aid and 

support, I will be ever ready to render him such assistance, to save him from 

sinking, as may not be detrimental to myself or connections, if I find him worthy 

thereof." 653 The Text Book of Freemasonry states the same idea: "[...] we should 

not be backward in stretching forth the hand to render him that assistance 

[...]." 654 

4.6.15 The Spade, Coffin, Sprig of Acacia 

These symbols of death and immortality figure in the Third Degree of 

Masonry, in which the candidate alias Hiram Abiff dies a symbolic death. The 

setting maul as the tool with which he was killed is depicted near the coffin on 

Masonic illustrations. While the spade and the coffin are profane symbols of 

interment, the acacia is a sacred emblem in many cultures and highly esteemed in 

Freemasonry: "The emblems [...] which are peculiar to this degree - the Spade, 

Coffin, Sprig of Acacia, etc. - [...] are all expressive and eloquently instructive; 

but we have always regarded the acacia as the most beautiful and significant; for 

it speaks of immortality." 655 As the Hebrews carefully selected the trees, shrubs, 

and flowers with which they adorned the graves of their loved ones, so it "should 

[...] be the practice of modern Freemasons. The adorning of our graves with 

those symbols of sympathy and ever-lasting affection [...] takes away the gloom 

and terror of the 'narrow house.' " 656 

652 

CME, p. 309. Illustration taken from Sickels, p. 203. 

653 


654 

Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, p. 185. 

655 Sickels, p. 202. 

656 Ibid.

228 


In the ritual of the Third Degree, the sprig of acacia also becomes a sign of 

recognition, since it remains in the hands of the murdered Hiram Abiff after he is 

interred, so that the fifteen Fellow Craft who are sent out to search for him can 

find him easily. "La branche d'acacia, dans le Rituel de Maîtrise, est celle qui est 

demeurée dans la main d'Hiram enseveli par ses assassins après leur crime, et qui 

permet aux Maîtres 657 envoyés à sa recherche par le roi Salomon de le retrouver 

'entre L'Equerre et le Compas', localisation qui, pour un initié, est 

significative." 658 

Re-interment of Hiram Abiff near the Sanctum Sanctorum 

657 According to the American rituals employed, King Solomon sent Fellow Crafts and not Masters 

to look for Hiram Abiff. Ligou must have made a mistake in his DFM. 

658 DFM, p. 58.


Masonic textbooks and manuals generally depict the whole burying scene in 

which the workmen of the temple carry the coffin of Hiram Abiff to King 

Solomon's temple. He was re-interred as near to the Sanctum Sanctorum as the 

Israeli laws would permit, because according to these laws, nothing unclean was 

allowed to enter there. An exception was provided for the High Priest who 

entered once a year after many purifications. 659 

The acacia has acquired several meanings in the course of history, which 

were transferred into Freemasonry. Regarded as a sacred plant, it is a sign for 

initiation, innocence, and immortality. Among the ancient Hebrews, this 

evergreen was considered a sacred wood, and was called "Shittim" (which is the 

plural of "Shittah") in the Bible. We read in Exodus xxv.-xxvii. that Moses was 

ordered to make from it the tabernacle, the ark of the covenant, the table for the 

shewbread, and other sacred furniture. In Isaiah, the prophet tells the Israelites, in 

recounting the promises of God's mercy on their escape from captivity, that he is 

going to plant in the wilderness the cedar, the shittah, the fir, etc. for their 

refreshment. Last, but not least, a sprig of acacia was planted on Mount Calvary, 

where Christ died for humanity in order to save the immortality of the soul. 

The first meaning of "acacia" is "initiation." Many ancient religious mysteries 

employed a peculiar plant in their initiation ceremonies, and thus, with an 

esoteric meaning applied to it, it became a symbol of the initiation itself. For 

example, in the mysteries of Adonis, it was the lettuce; in the Brahmanical rites 

of India, it was the lotus, which from them was adopted by the Egyptians, who 

also revered the erica. Among the Druids, it was the mistletoe; in Greece, it was 

the myrtle. Freemasonry has chosen the acacia as its medium to impart the same 

lesson. 660 

The second meaning of "acacia" is "innocence." In this sense, the word 

"Acacian" designates a Mason who is free from sin if he lives in accordance with 

his obligations: 

A word introduced by Hutchinson, in his Spirit of Masonry, to designate 

a Freemason in reference to the akakia, or innocence with which he was 

to be distinguished [...]. The Acacians constituted an heretical sect in the 

primitive Christian Church, who derived their name from Acacius, 

Bishop of Cæsarea; and there was subsequently, another sect of the 

same name Acacius, Patriarch of Constantinople. But it is needless to 

say that the Hutchinsonian application of the word Acacian to signify a 

Freemason has nothing to do with the theological reference of the 

term. 661 

Preeminently, in Masonic symbolism the acacia is esteemed as the emblem 

of the immortality of the soul, and as such it figures in the Order's impressive 

funeral services. Furthermore, the closing sentences of the monitorial Third 

659 Cf. Dove, p. 169. Illustration taken from Sickels, p. 177. 

660 Cf. EOF, p. 9. 

661 EOF, p. 9.

230 


Degree lecture refer to it as "the ever-green and ever-living sprig" by which the 

Mason is strengthened "with confidence and composure, to look forward to a 

blessed immortality." 662 

As the evanescent nature of the flower, which 'cometh forth and is cut 

down,' reminds us of the transitory nature of human life, so the 

perpetual renovation of the evergreen plant, which uninterruptedly 

presents the appearance of youth and vigor, is aptly compared to that 

spiritual life in which the soul, freed from the corruptible 

companionship of the body, shall enjoy an eternal spring and an 

immortal youth. 663 

The acacia as a symbol of regeneration and immortality is explained by 

Oliver, who resolves the formula of a Master Mason "My name is Cassia," as 

meaning "I have been in the grave, I have triumphed over it by rising from the 

dead, and being regenerated in the process I have a claim to life everlasting." 

According to a French Masonic dictionary, in the Ancient and Accepted Scottish 

Rite exists the saying "the acacia is known to me," meaning "I am a Master 

Mason": "Au Rite Ecossais Ancien et Accepté, les paroles "L'Acacia m'est 

connu" signifient que celui qui les profère affirme par là connaître les secrets de 

la Maîtrise." 664 

In the androgynous order of the Amaranth, another evergreen, the amaranth, 

replaces the acacia and has the same symbolic value. 

General Symbols of Freemasonry 

4.6.16 The Lion 

The lion can be called the "patron animal of Freemasonry." 665 It figures also 

in many other cultures, being a general symbol of strength and sovereignty. 

Thus, the lion was represented in the Babylonian human-headed figures of the 

Nimrod gateway, and worshiped in Egypt at a city called Leontopolis, where the 

lion represented Dom, the Egyptian Hercules. Alexandria is represented as a 

lion, as well as Venice which chose St. Mark as its patron saint, whose symbol is 

the lion. In the cult of Mithras, candidates who successfully passed the initiations 

were called "Lions," and Mithras himself was often depicted with the head of a 

lion and two pairs of wings. 666 Hall even argues that the later use of Freemasonry 

662 Simons, p. 147. 

663 EOF, p. 7. 

664 DFM, p. 58. 

665 Cf. Newton (ed.), The Master Mason, March 1925, "Animals and Plants in Freemasonry," p. 198. 

666 Cf. Hall, p. XXIV.


of the lion as a symbol may be derived from the Mithraic cult: "The reference to 

the 'Lion' and the 'Grip of the Lion's Paw' in the Master Mason's degree have a 

strong Mithraic tinge and may easily have originated from this cult." 667 However, 

as is stated in The Master Mason in an article on animals in Freemasonry, this 

comparison led many Masonic researchers on a wrong path, making them 

confuse their Craft with astronomy: 

It was only natural that as many resemblances between Freemasonry 

and Mithraism were found, and Mithraism itself was based on 

astronomical symbolism, so many writers have tried to find astronomy 

in Masonry. Thus the twelve fellowcrafts are likened to the twelve signs 

of the zodiac, and we learn that there was an ancient Egyptian 

inscription showing a lion seizing a man by the wrist, lying in front of 

the altar, as if dead. Near the altar stands a man with his left arm 

elevated in the form of a square. 668 

While there is no doubt that there is much astronomy in Masonry, yet 

I think that the attempt to connect the lion with the sign Leo is a 

failure. 669 

As a symbol of royalty, the lion is depicted throughout history, e.g. the three 

lions on the royal standard of England 670 , the red rampant lion as the Scottish 

royal symbol, and the blue lion on a yellow field on the royal coat of arms of 

Hanover. Freemasonry uses the lion as a symbol in different degrees. The most 

important instance is obviously a certain grip referring to the lion (called the 

"Lion's Paw"), with which the candidate of the Third Degree is raised. Thus, in 

Craft Masonry the common attributes of the lion, strength and royalty, give way 

to the doctrine of resurrection. The lion also plays a role in the Royal Arch 

chapter, which makes use of the four banners of Judah, Ephraim, Reuben, and 

Dan (their symbols respectively being the lion, the ox, the man, and the eagle). 

Furthermore, Craft Masonry adopted one of King Solomon's titles as given in the 

bible, "Lion of the Tribe of Judah," a metaphor also used to denote Christ 671 : 

Revelation 5:5 reads: "Behold, the Lion of the tribe of Judah, the Root 

of David, hath prevailed to open the Book, and to loose the Seven Seals 

therof." I Samuel 17:37 uses the expression: "paw of the lion." The Lion 

of the Tribe of Judah is supposed to mean Christ and the allusion is said 

to refer to the doctrine of resurrection. [...] There is no doubt that some 

symbolism about the Lion of the Tribe of Judah and Grip of the Lion's 

Paw was worked into the Temple or Hiramic Legend, but by whom or 

667 Ibid. 

668 See following illustration. 

669 Newton (ed.), The Master Mason, March 1925, "Animals and Plants in Freemasonry," p. 199. 

670 There were three lions on the royal standard of England because William the Conqueror had one 

for Normandy and one for Maine, Henry II adding another one when he secured Aquitaine and 

Guienne. 

671 Newton (ed.), The Master Mason, p. 198.

232 


when or the significance are all unknown. It is commonly said that it 

represents immortality or a resurrection, but that may be doubted. 672 

More explanatory than CME, Mackey's EOF tries to prove that in the 

Masonic ritual, the phrase "lion of the tribe of Judah" refers to Christ, who 

brought life and immortality, by mentioning the original Medieval legend: 

But in the symbolism of ancient Craft Masonry, where the lion is 

introduced, as in the Third Degree, in connection with the "lion of the 

tribe of Judah," he becomes simply a symbol of the resurrection; thus 

restoring the symbology of the Medieval ages, which was founded on a 

legend that the lion's whelp was born dead, and only brought to life by 

the roaring of its sire. 673 

Philip de Thaun has given account of this legend in his Bestiary, written in 

old Norman French in the twelfth century: "Know that the lioness, if she bring 

forth a dead cub, she holds her cub and the lion arrives; he goes about and cries, 

till it revives on the third day [...]." 674 The lioness symbolizes St. Mary, the lion 

cub denotes Christ, who after his crucifixion lay in the earth for three days until 

he was restored to life. The cry of the lion symbolizes the power of God. 

According to the EOF, Medieval poets were fond of referring to this legendary 

symbol, as can be seen in a poem by Adam de St. Victor, De Resurrectione 

Domini: "Sic de Juda Leo fortis, Fractis portis diræ mortis / Die surgit tertia, 

Rugiente voce Patris." 675 

The patch below, taken from a Dutch Masonic comic, shows the two lions 

which Hiram Abiff ordered to be placed at the entrance of the King Solomon's 

temple. Ritualistically, in the third degree of Masonry the candidate who plays 

the role of the murdered Hiram Abiff is raised by the Master by "the strong grip, 

or lion's paw, of the tribe of Judah." 676 

two lions guarding King Solomon's temple 

672 CME, p. 380. 

673 EOF, p. 802. 

674 Ibid. 

675 "Thus the strong lion of Judah, The gates of cruel death being broken, Arose on the third day / At 

the loud-sounding voice of the Father." (EOF, p. 802). 

676 Cf. Duncan, p. 119. Left illustration: Duncan, p. 120, right illustration: The Master Mason, p. 911.


This grip, according to Masonic teachings, was already illustrated in ancient 

Egyptian pictures of Osiris. However, as shown in the Introduction, many 

Freemasons of the 18 th and 19 th centuries were inclined to deduct their institution 

to the ancient Egyptian mysteries and constructed analogies. The symbolic 

content of this grip (resurrection) may have been the same in ancient Egypt or 

totally different - the Masonic sources employed offer no proofs. 

"Lion's Paw" in ancient Egypt 

"Lion's Paw" in the Third Degree of Masonry

234 


4.6.17 The 46 Symbols on a Masonic 

Certificate analyzed 

For discussion of its rich symbolism is a Masonic certificate or record, issued 

in 1882 (A.L. 5882) to a certain Charles Mitchell by Newland Lodge No. 286 

located at Salem, Indiana.


On the extract before we see the Grand Master sitting on the terrestrial orb 

with the square in his right hand and the compass in his left, designing a circle on 

his tracing board, which is a symbol of universality, spanning the whole world 

with brotherly love. Among other signs, he has drawn the 47 th problem of Euclid 

and a triangle inside a circle. Under his left foot lies a finished plan of a temple. 

Divine rays are emanating from this figure, as well as from the letter G which is 

under his feet. G represents both "Geometry" and "God." The Grand Master does 

not represent Hiram Abiff, but the grand Master Builder himself, the Great 

Architect of the Universe, designing his eternal plan. On this Masonic record, the 

banner under the letter G reads "Raised to the Sublime Degree of Master 

Mason," left of column Jachin is written the date when Mr. Charles Mitchell was 

made an Entered Apprentice, and right of the column Boaz appears the date 

when he was passed a Fellow Craft. The Master Builder is the central figure of 

the certificate, the biggest and the most lighted one. The degree of Master Mason 

likewise is the Sublime Degree of Blue Masonry. 

Another symbol of God is the All-Seeing Eye, also emanating golden rays, 

located at the upper center of the record.

236 


The following detail of the record shows the scythe of time behind the 

weeping virgin, who stands at the broken column and holds a sprig of acacia. 

The hourglass stands nearby. This image symbolizes death, and the stone has a 

Masonic metaphor engraved on it: "Called from Labor to Refreshment," which 

means to be called from the burden of this troublesome earthly life to the 

refreshment of the paradise above. The dates were left blank to be filled in when 

Charles Mitchell died. The acacia denotes immortality. 

The lifted up veil represents the temple of King Solomon. In the left 

background there are two bee-hives and a pot of incense placed upon the three 

steps which denote youth, manhood, and old age. In the right background there is 

the winding staircase leading to the Middle Chamber. Next to the Middle 

Chamber, there is a sword pointing to a naked heart. In the foreground, leaning 

to the podium stone, are a plumb rule and a level, two of the tools with which the 

Master Builder was slain. 

The next scene of interest is the Biblical account of the army of Ephraimites 

crossing the river Jordan in a hostile manner against Jephtha. The sheaf of corn 

(the password "shibboleth") is hanging from a tree, and there is a waterfall (in 

other rituals interpreted as a "water-ford"). Two steps and a white lambskin 

apron are equally depicted, as well as the columns of the five architectural 

orders. The floor is the mosaic pavement. This scene represents the lecture of the 

Second Degree.


The lecture of the Entered Apprentice Degree is depicted in the left 

foreground of the record. The floor is again the mosaic pavement. The ark is in 

the flood, and a bow forms above it, denoting the covenant of God with the 

people. On the rock of ages, amidst a tempest, stands the Masonic altar with the 

Great Lights upon it, the Bible, square, and compass, around which are standing 

three burning lights, the Lesser Lights, Wisdom, Strenghts, and Beauty. These 

are equally illustrated by the three big columns in the foreground. Also evident is 

the point within a circle, enclosed by two parallels denoting the two Saints John. 

Above the circle lies an open Bible. Behind the third column, there is an anchor 

denoting hope. There also lies a charter at the right bottom, and above it a tracing 

board with designs upon it. Below the point within a circle stand two figures. 

The tiled building represents a lodge, situated "due East and West."

238 


The extract below shows the steep sea coast of Joppa where a special grip 

was given to help the men climb ashore. It further depicts the Masonic burial of 

Hiram Abiff, King Solomon marching behind the pall bearers. The re-interment 

took place as near to the Sanctum Sanctorum as the laws of Israel would permit. 

The following extract illustrates the sun, moon, and seven stars (one of these 

being a comet). The Masonic tenets of temperance, fortitude, prudence, and 

justice are written on banners and not personified. In the center is again an altar 

with the Bible and the square and compass upon it, and the three Lesser Lights 

around. "F and A M" means Free and Accepted Masons. In the upper left, a man 

kneels before a rough stone, which represents his unfinished character as an 

Entered Apprentice. Next to the stone, on which is cut a mark, grows a sprig of 

acacia. The upper right shows a lamb as a symbol of innocence (cf. the white 

lambskin apron). The square and compass, enclosing the five-pointed star, figure 

twice in this record.


The scene below represents the sleeping Jacob seeing in his dream a ladder 

from which angels are descending. They stand on the three principal staves of 

Jacob's Ladder, namely Faith, Hope, and Charity. These three "theological 

virtues" are also represented by the two beautiful female angels holding children, 

and one child holding a sprig of acacia (for Faith). 

Furthermore, this Masonic record represents the columns Jachin and Boaz 

carrying the celestial and terrestrial globe. The Masonic symbol of square and 

compass occurs on each column and on the grave stone. Evergreen, white lilies, 

red roses, and ears of corn decorate the banner in the upper center. All in all, this 

large record of Charles Mitchell, measuring approx. 60 x 80 cm, contains about 

46 different Masonic symbols. 

4.6.18 Egyptian & Hebrew Motifs 

Not so much in the three Craft degrees as in the Higher Degrees appears a 

high percentage of Egyptian and Hebrew symbols and motifs on certificates, 

medals, architectural parts, paintings, etc. They manifest themselves in richly 

decorated columns with Egyptian figures (cf. illustrations below, Jachin and 

Boaz), Hebrew letters, and ancient mysterious symbols, like the sphinx and the 

All-Seeing Eye. This partly results from imaginative Masonic historians who 

saw the roots of Freemasonry in Egypt: "[...] some persons were possibly led into 

this error by assuming that the picture writing of the Egyptians and the symbols 

of Freemasonry were analogous or identical. The two are entirely separate in 

principle and in use." 677 In the following, two illustrations are given, the English 

and the Latin certificates of a Mason initiated into the 32° of the A.&.A.S.R.: 

677 CME, p. 225.

240 


English version of Certificate to John Sander Bjorklund, Master of the 

Royal Secret (32° of the Ancient and Accepted Scottish Rite), issued by 

Sioux City Consistory No. 5, Iowa, on March 25 th , 1921


Latin version of Certificate to John Sander Bjorklund, Master of the Royal 

Secret (32° of the Ancient and Accepted Scottish Rite), issued by Sioux City 

Consistory No. 5, Iowa, on March 25 th , 1921

242 

4.7 Acoustic Signs 


After the analysis of visual signs, this short section will deal with sound 

symbolism in Masonry. According to Pollard, "symbols have meaning only in 

terms of experience. Since no two men's experiences are ever exactly the same, 

they often give different interpretation to the same symbols." 678 This is also true 

for Freemasonry. To illustrate this fact, in a book on Masonic humor Pollard 

gives a short anecdote about four travelers in the compartment of a European 

train - a colonel, a sergeant, an old maid, and her attractive niece: 

As the train entered a tunnel there was the sound of a kiss followed by 

the sound of a slap. Each properly identified the symbols but the not two 

gave the same meaning to them. The maiden aunt thought the sergeant 

had kissed her niece and been slapped for his efforts. The niece thought 

the colonel had kissed her aunt and that she had slapped him. The 

colonel knew he had been slapped. He figured the sergeant had kissed 

the young lady; she had thought he - the colonel - had done it and had 

slapped him. Only the sergeant had enough experience with what had 

happened to give proper interpretation to what he heard. He knew that 

he had kissed the back of his hand and then slapped the colonel. 679 

This little story shows that, in order to interpret Masonic symbols, one has to 

be an insider. One has to perform the symbolic actions, or to see them 

performed, and to employ the symbols oneself. Even then, the Masons can form 

their own opinion on what they have experienced, since many symbols have 

multiple meanings. A lecture follows each initiation ceremony of the degrees, in 

which the corresponding symbols are explained to the candidate, so that he has at 

least a guideline. In the following, different sound symbols will be analyzed - 

knocks and passwords, the latter including the category of the strange custom of 

"spelling" and "halving." 

4.7.1 Knocks 

In 1760, an exposé of Masonry was issued under the title The Three Distinct 

Knocks. This alludes to the fashion of the candidates to give three distinct knocks 

on the door. 680 In Masonry, knocks are given differently. For example, they are 

given with the fist at the door (this is technically called, an "alarm") 681 . Or, they 

can be given with the bottom of the rods on the floor. Further, the clapping 

678 Cf. Pollard, p. 91. 

679 Cited from Glen S. Faxon, Sr., in Pollard, p. 92. 

680 Cf. Duncan, p. 43. 

681 Cf. ibid, p. 28. Cf. also Section 5.2 on technical terminology.


together of the handles of daggers is a sound symbol. Another one is the "shock 

of enlightenment," made by clapping the hands and stamping the feet, for which 

see Section 4.5. The most often heard sound in lodge is the rap of the gavel on 

the desk of the Worshipful Master, who herewith calls the brethren to order, 

opens, or closes a lodge. 

Knocks as a sign of requiring order or as a sign to begin or close an action are 

an ancient and universal symbol employed in tribunals, auctions, etc. The custom 

of knocking was derived from the operative stonemasons of the Middle Ages. 

Thus, the EOF cites from a source stemming from North Germany, Ordnung der 

Steinmetzen, dating 1462, that "the Master should give three knocks, a Pallirer 

[sic] two, consecutively; and in case the Craft at large were imperatively 

demanded, one blow must be struck, morning, midday, or at eventide." 682 

Masonic rituals do not explain why exactly there are three raps given at certain 

occasions, and only one rap or two raps at another time. Presumably, this is 

tradition, and a traditional rule is observed. An exception to mere tradition is a 

particular situation in a ritual, for example in the Royal Arch degree where a 

thrice rapping refers to the "three times three," the symbol and essence of that 

degree (cf. Section 8.1.3). Some rituals have added a passage called "Use of the 

Gavel" to their introduction. This occurs, for example, in a ritual of the Order of 

the Eastern Star, where the following instructions are given: "One blow of the 

gavel calls the Chapter to order, seats it when standing and completes its closing; 

two blows call up the Officers; and three blows call up the Chapter." 683 The 

directions tell the candidates and officers the sequence of the raps: "When giving 

an alarm at the door, five raps shall be given, which shall be answered by five 

from the other side. These will be followed by one from each side. Raps are 

given in this manner, ** ** * *. The door will then be opened." 684 

Compilers of Masonic textbooks, manuals, and rituals experience a certain 

difficulty when trying to illustrate the rapping of the gavel. Some use points 

("J.W., one (·); S.W., one (·)") 685 or stars (***) 686 representing single knocks. 

Some describe the rhythm of rapping in words. Others even take the trouble of 

illustrating a little gavel. 687 

682 

EOF, p. 416. 

683 

Cf. General Grand Chapter Order of the Eastern Star (publ.), New Ritual of the Order Eastern 

Star, p. 9. 

684 

Ibid. 

685 

Cf. Duncan, p. 31. (J.W. = Junior Warden; S.W. = Senior Warden.) 

686 

Cf. Prince Hall Grand Lodge of the District of Columbia, Ritual, p. 94. 

687 

Cf. A Lewis (Masonic Publishers) Ltd., Emulation Ritual, p. 158. ("WM" = Worshipful Master.)

244 

4.7.2 Passwords 


A password in Masonry is, like a military countersign, a means to prove the 

friendly nature of him who gives it, and it functions as a test of his right to pass 

or be admitted into a certain place. Thus, the passwords do not serve for 

instruction, but for recognition. Nevertheless, they convey a symbolic meaning. 

Let us inspect the passwords of the three degrees as they existed in the 1880s. 

According to Duncan's description, in the first three degrees, the passwords 

accompany the "real grips" and the "pass grips." They are the "names" of these 

grips, and refer to a certain symbolic teaching of the degree. For example, in the 

Fellow Craft degree, according to Duncan, the name of the pass grip is 

"Shibboleth," 688 which has been explained in Section 4.6.6 as an emblem of 

plenty, illustrated by ears of corn hanging over a water-ford or waterfall. Other 

passwords as described in Duncan's Ritual and Monitor are Jachin and Boaz, the 

names of the two columns on the porch of King Solomon's temple. 689 

As Coil puts it, passwords were used in earlier times in Freemasonry when 

the members of the first two degrees outnumbered the Master Masons of the 

Third Degree. 690 He states in his Masonic cyclopedia that today, in the United 

States Entered Apprentices and Fellow Crafts have no passwords or modes of 

recognition, since they have no rights of visitation unless accompanied and 

vouched for by a Master Mason, in lodges of their respective degrees. 691 

Whereas in other jurisdictions, such as in England, business is also conducted in 

an Entered Apprentice's lodge, and not only in lodges opened in the Third 

Degree. Therefore, in England members of the two first degrees have the right to 

be present at all meetings of Entered Apprentice lodges, and, consequently, must 

possess modes of recognition when visiting. 

In addition to passwords, there also exist test words or temporary test words. 

They are not universal but a local peculiarity. Temporary test words can be 

distinguished into annual, semi-annual, and semester words ("mots de semestre" 

in French Masonry). The latter were wide-spread in France, being adopted by the 

Grand Orient in 1773. 692 Such local words of short qualities were a sure 

indication that the secret modes of recognition had been discovered and needed 

to be changed, in order to keep out "cowans." 

688 Cf. Duncan, p. 16. 

689 Cf. ibid, p. 37; 67. 

690 Cf. CME, p. 690. 

691 Ibid. The revised edition of CME dates from 1996. 

692 Cf. ibid.


4.7.2.1 Spelling & Halving 

A password has to be given correctly. A peculiarity of Masonic passwords is 

that they are not given in full, but lettered, i.e., spelled, or halved. In this way, 

the candidate reveals only half the word, while his examiner provides the other 

half. Or, they take it in turns to letter the word, beginning with the first letter, 

with the last one, or in the middle. This tradition might seem peculiar today, but 

it is combined with the old saying "I did not so receive it, neither can I so impart 

it." 693 This means that when examined, the candidate tells the password in the 

same fashion as he has obtained it. The little prelude of "I will letter it, or halve it 

with you." - "Halve it, and begin." - "No, you begin." - "Begin you," 694 which 

almost resembles an argument, seems even more hilarious to profane readers. 

However, this is part of the ritual and has to be enacted in the old-fashioned way 

it was transmitted. 

4.8 Signs of Touch: Grips & Tokens 

Q: Have Masons Secrets? 

A: They have many, and valuable ones. 

Q: Where do they keep them? 

A: In their hearts. 

Q: To whom do they reveal them? 

A: To Masons, and those only. 

Q: How do they reveal them? 

A: By signs, tokens, and particular words. 695 

Q: How would you know a Brother by day? 

A: By seeing him, and observing his Signs. 

Q: And how by night? 

A: By receiving the Token, and hearing the Word. 696 

The above-quoted test questions taken from The Text Book of Freemasonry 

from 1881 shall introduce this section on the esoteric contents of the Masonic 

teachings, in contrast to the exoteric ones. The esoteric components are the secret 

ones that must not be revealed to non-Masons. Many ritualistic exposés have 

been published from the middle of the 18 th century onwards, contradicting each 

other in a lot of details, but still furnishing an excellent overview of the secret 

693 


694 

Ibid. 

695 

Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, p. 51. Bold 

print added. 

696 

Ibid, p. 92. Bold print added.

246 


signs current at these periods. Of course, the Masons had to change them 

afterwards, and thus it can be of no damage to the Craft today if, for illustrative 

reason, this paper refers to the arcana as published in the 19 th century. As defined 

in Duncan's ritual, signs and tokens are of a different nature: signs are 

geometrical figures (e.g., right angles, which are not only used in the "square 

alphabet" as written signs (cf. Section 4.4.2) but are also performed in body 

language), while tokens are the secret grips. This is illustrated in a question-andanswer 

dialogue between the Junior Warden and the Senior Deacon in the First 

Degree catechism: 

J.W. Who comes here? 

S.D. An obligated Entered Apprentice. 

J.W. How shall I know him to be such? 

S.D. By signs and tokens. 

J.W. What are signs? 

S.D. Right angles, horizontals, and perpendiculars (f , ═ ,║ ). 

J.W. What are tokens? 

S.D. Certain friendly or brotherly grips, by which one Mason may 

know another, in the dark as well as in the light. 697 

The EOF gives an etymological background for the word "token," defines it 

as "grip of recognition," and compares the Masonic "token" to the Biblical one, 

which stood for a covenant or promise: 

The word token is derived from the Anglo-Saxon tacn, which means a 

sign, presage, type, or representation, that which points out something; 

and this is traced to tœcan, to teach, show, or instruct, because by a 

token we show or instruct others as to what we are. [...] 

The Hebrew word [...], ōth, is frequently used in Scripture to signify 

a sign or memorial of something past, some covenant made or promise 

given. Thus God says to Noah, of the rainbow, 'it shall be for a token of 

a covenant between me and the earth' [...]. 

In Masonry, the grip or recognition is called a token, because it is an 

outward sign of the covenant of friendship and fellowship entered into 

between the members of the Fraternity, and is to be considered as a 

memorial of that covenant which was made, when it was first received 

by a candidate, between him and the Order into which he was then 

initiated. 698 

The EOF further maintains that "[i]n the technical use of the word token, the 

English-speaking Masons have an advantage not possessed by those of any other 

country." 699 Neither in the French nor in the German Masonic languages exists 

697 Duncan, p. 87. Bold print added. 

698 EOF, p. 789. 

699 Ibid.


an equivalent for it. German Masons call it "Merkmal," that is a sign or 

representation, whereas French Masons name it "attouchement," which is the act 

of touching, comparable to the German "Griff," in English, "grip." It can be 

assumed that in English Masonry, the terms "grip" and "token" convey about the 

same meaning. 

Grips and signs, according to classical sources, are a very ancient form of 

intercommunication. Reference can be found in the dramas of Plautus, who says 

in Miles Gloriosus, iv. 2, "Cede signum, si harum Baccharum es;" - "Give me the 

sign if you are one of these Bacchantes." 700 In the following, three grips, those of 

the first three degrees, will be illustrated and explained as given in Duncan's 

Ritual and Monitor. Duncan distinguishes the grips into "real grips" and "pass 

grips." The latter are the grips that mark the transition from a grip of a lower 

degree to a grip of a higher degree, and thus constitute a passing. The first grip is 

the grip of an Entered Apprentice. When the candidate is brought to light, the 

Worshipful Master approaches him from the East, making the "dueguard," the 

sign, and the step of the First Degree, and takes the candidate by the right hand. 

The grip is made as described in the first of the following illustrations, and it is 

accompanied by a ritualistic question-and-answer dialogue between the 

Worshipful Master and the Senior Deacon, who answers for the candidate. The 

form of this dialogue is thus: 

W. M. I hail. 

S. D. I conceal. 

W. M. What do you conceal? 

S. D. All the secrets of Masons in Masons, to which this (here 

presses his thumb-nail on the joint) token alludes. 

W. M. What is that? 

S. D. A grip. 

W.M. Of what? 

S. D. Of an Entered Apprentice Mason. 

W. M. Has it a name? 

S. D. It has. 

W. M. Will you give it to me? 

S. D. I did not so receive it; neither can I so impart it. 701 

Then follows the procedure of "lettering and halving" as described in Section 

4.7.2.1. The secret name of the Entered Apprentice grip in the time of Duncan 

was BOAZ, which is the name of one of the two columns on the porch of King 

Solomon's temple. 

The catechism is different in the Second Degree, where the Worshipful 

Master asks the Senior Deacon whether he will be "off or from," to which the 

Senior Deacon answers, "from." This means "from the real grip of an Entered 

700 Cf. TRMC, p. 675. 

701 Duncan, p. 36. Illustrations taken from Duncan, p. 36, 66, 67, 97, 120.

248 


Apprentice to the pass grip of a Fellow Craft." 702 The name of the pass grip is 

SHIBBOLETH. 703 Hereafter, the Senior Deacon is "from," that means "from the 

pass grip of a Fellow Craft to the real grip of the same." 704 The name of the real 

grip of the Second Degree is JACHIN, which is the name of the other column on 

the porch of King Solomon's temple. This name is "halved" by the Worshipful 

Master and the Senior Deacon. 

In the Third Degree, the Worshipful Master asks the conductor of the 

candidate again, "will you be off or from?", to which the latter answers, "from." 

This time, he is "from the real grip of a Fellow Craft to the pass grip of a Master 

Mason." 705 The name of this pass grip, which is "halved," is TUBAL CAIN. 706 

The real grip of a Master Mason is the "strong grip, or Lion's Paw," which see in 

Section 4.6.16. With this particular grip, the candidate who has just represented 

Hiram Abiff and died his symbolic death is raised. While the Worshipful Master 

thus raises him he whispers in the candidate's ear the "grand Masonic word," or 

the substitute for it, which is MAH-HAH-BONE. 707 It is "halved" by the 

Worshipful Master and the candidate. 

These archaic grips of the first three degrees shall be sufficient to illustrate 

the custom of giving secret hand signs. In concluding this section, it should be 

stated that the functional importance of tangible and audible signs is often overstated. 

Freemasonry is neither a school for sign language, nor a playground to 

exercise hocus-pocus. In A Dictionary of Symbolical Masonry, Dr. George 

Oliver cites a quotation that warns against conceiving the signs, tokens, and 

passwords as the main principle of Freemasonry, since they are only a means of 

intercommunication, and not the only "secret" to be gained from this institution, 

which offers in fact a moral education: 

Signs, tokens, and words do not constitute Freemasonry, but are local 

marks whereby they know each other, and may be altered, or entirely 

done away, without the least injury to scientific Freemasonry. It is with 

many Freemasons too absurd a belief, and a still more absurd practice, 

to build our science upon so shallow a foundation as signs, tokens, and 

words, which I fear constitute with some the only attainment they look 

for in Freemasonry. That certain signals may be necessary, I do readily 

allow; but deny that such a mechanism shall constitute a principal part 

of our institution. 708 

702 Cf. Duncan, p. 66. 

703 An emblem of plenty; cf. Section 4.6.6. 

704 Cf. Duncan, p. 67. 

705 Cf. ibid, p. 97. 

706 Cf. Section 6.18.1. 

707 Cf. Duncan, p. 120. 

708 Quoted from Husenbeth in GHCDF, p. 686.


4.9 Steps, Circumambulations, 

Perambulations, Squarings, Travels, Formations 

Q: Did you ever travel? 

A: My forefathers did. 

Q: Where have they travelled [sic] ? 

A: East and West. 

Q: What was the result of those travels?

250 


A: They travelled [sic] East for instruction, and went West to 

propagate the knowledge they had obtained. 709 

In Freemasonry, travels are symbolic of the flow of knowledge from the East 

(the Orient and place of provenance of wisdom) to the West (the yet unlightened 

region). Introductory to this section on particular Masonic movements, the space 

or room where these are executed has to be defined. Hence, the symbolism of the 

lodge plays a role again. As to the metaphorical denotation of the lodge room, 

this enclosure has been explained in Section 4.2 as a symbol of King Solomon's 

temple, of the earth, and of universality (microcosm and macrocosm). Forms 

resembling the lodge are already found in the rituals of savages, folklore 

survivals, and heathen religions. As a sacred ground for the performance of 

ritualistic ceremonies, the lodge can be compared to the ancient enclosures of 

primitive cultures, although few people are conscious of this resemblance today, 

since "[t]he idea of an enclosure is so practical and commonplace that it is not 

easy for us to see any ritual significance in it at all." 710 When the primitive 

collectors and hunters transformed from nomads to agricultural people having 

permanent dwellings, mythology began to develop, the earth was regarded as the 

"mother earth" and was not taken for granted any more. Thus, "mother earth" 

became involved into ritualistic practice. Favor was asked of her, thanks were 

given to her, and attempts were made to still her anger through spring 

ceremonies, rain ceremonies, etc. Evil forces had to be chased and prevented 

from stealing the crop, killing the animals or the people, or from doing other 

damage. Some tribes used circular representations of their sacred ground. 

Examples include the natives in Australia and the North American Navajos. The 

latter were dwellers in teepees. The Hopis had stone houses roofed with beams, 

and therefore made their diagrams square or oblong. The outer form of the sacred 

enclosure, whether circular, triangular, square, or curved, has a symbolic 

meaning in any culture. Thus, in Craft Masonry, the form of the lodge is an 

"oblong square." Royal Arch Masonry, which is considered by many the 

crowning of the Craft and thus the "strongest" part of Masonry, uses a Catenarian 

arch: 

A rope being loosely suspended by its two ends forms a curve, which is 

called a Catenarian Curve; and this inverted is said to be the strongest of 

all arches, and is called the Catenarian Arch. As the form of a symbolic 

Lodge is a parallelogram, that of a Royal Arch Chapter, according to the 

English ritual, is, or should be, held in the form of an arch. 711 

It is interesting to observe that the "holy ground" of the Hopi Indians 

resembles a Masonic lodge in certain features: "The sacred diagrams or sand 


710 Quoted from Bros. A. L. Kress and R. J. Meekren, "The Form of the Lodge," printed in The 

Builder from 1926, vol. XII, p. 186. 

711 TRMC, p. 110. Illustration: ibid.


mosaics [...] obviously represent the earth - not the whole world so much, as the 

part of it on which their interest centers, their fields. But with it are represented 

the clouds, rain, lightning, the cardinal points, and last the growing and blooming 

vegetation." 712 

Sand mosaic used in the Powamu ceremonies by the Oraibi Hopi Indians 

(The four bars of the interior square represent the four cardinal points of the compass, while the 

circular diagrams represent squash blossoms and the spots other flowers. The semi-circles at the 

bottom are conventional clouds dropping rain.) 

"Holy grounds," sacred marches, and ritualistic ceremonies within an 

enclosure are found not only in antiquity. They are also prevalent in the chivalry 

of royal courts of the Middle Ages, some ceremonies having been preserved 

even until today. They can be found in the Celtic culture, in Europe, in Asia 

(especially in India and Tibet). These travels and circumambulations are not 

intrinsically of Masonic nature but preexisted independently as cultural 

elements. Masonry adopted them for its needs: "[w]e must beware of seeing 

Freemasonry wherever we find circumambulation, ritual steps and turning to the 

four cardinal points; for it must always be remembered that Freemasonry is not 

the genus, but the species, or even only a variety of the species. We may interpret 

the Masonic usage in the light of the rest of the material but not vice versa." 713 

712 Ibid. 

713 TRMC, p. 185.

252 

Steps 


Il est prescrit de ne s'avancer en loge que suivant une marche 

appropriée, variable suivant le Rite de la loge et le degré auquel elle se 

trouve ouverte. Au Rite Émulation, un pas rituel unique doit même 

précéder le 'Signe'. Le 'Pas' maçonnique rappelle un us consacré dans de 

nombreux cultes, notamment en Orient, où il est prescrit de ne 

s'approcher d'un point consacré que par une marche ad hoc. 714 

Masonic encyclopedias vaguely state that "certain steps are used in the three 

degrees, and have particular numerical values," 715 but the real explanations of 

them are only to be found in the rituals themselves; mostly in cipher since they 

form a part of the esoteric work of the lodge, just as the signs and passwords. 

The way of approaching something sacred, like the East where the Master sits, or 

the altar, is equally reverential as the scene where Moses takes off his shoes to 

approach the sacred ground in front of the burning bush. Sometimes, Masonic 

rituals expressively allude to this scene, e.g. in the Royal Arch Degree where a 

burning bush belongs to the stage equipment for degree conferral. Since Chapter 

8. on rituals describes the particular steps in detail, this section only mentions the 

steps of the Entered Apprentice, the Fellow Craft, and the Master Mason when 

approaching the altar for obligation. In the First Degree, the Senior Deacon asks 

the Senior Warden to teach the candidate how to perform his "first regular step in 

Masonry": 

Brother Senior Warden, it is the orders of the Worshipful Master, that 

you teach this candidate to approach the east, the place of light, by 

advancing on one regular upright step to the first stop; the heel of his 

right foot in the hollow of his left [...], his body erect at the altar before 

the Worshipful Master in the east. 716 

In the Second Degree, there is one step added and the formula is varied 

insofar as the Senior Deacon says: "it is the order of the Worshipful Master, that 

you teach this candidate to approach the east, by two upright regular steps, his 

feet forming an angle of a square, his body erect at the altar before the 

Worshipful Master in the east." 717 Here, we can observe the forming of a square 

again. The candidate for the Second Degree performs both the Entered 

Apprentice step and his own one after the other. The climax is in the Third 

Degree where the candidate executes all "three upright regular steps" in a line, 

ending with a perfect square: 

714 DFM, p. 183. 

715 TRMC, p. 693. 

716 Duncan, p. 32. 

717 Ibid, p. 63.


Brother, you will step off with your left foot one full step, and bring the 

heel of your right in the hollow of your left foot; now step off with your 

right foot, and bring the heel of your left in the hollow of your right 

foot; now step off with your left foot, and bring both heels together. 718 

718 Duncan, p. 93. Illustration: ibid. 

"three upright regular steps"

254 

Circumambulations 


As Mackey puts it, Freemasonry is progressive. The candidate advances from 

darkness to light from the ceremonies of the First Degree through the ones of the 

Third Degree. He is never in a neutral position but each step forward furnishes 

him with a new form of enlightenment. The material circumambulations are a 

symbol for this spiritual advancement: 

[T]here is in Speculative Masonry always a progress, symbolized by its 

peculiar ceremonies of initiation. There is an advancement from a lower 

to a higher state - from darkness to light - from death to life - from error 

to truth. The candidate is always ascending; he is never stationary; never 

goes back, but each step he takes brings him to some new mental 

illumination - to the knowledge of some more elevated doctrine. [...] 

Now, this principle of Masonic symbolism is apparent in many places in 

each of the degrees. [...] In all the degrees we find it presented in the 

ceremony of circumambulation, in which there is a gradual 

examination by, and a passage from, an inferior to a superior officer. 719 

According to the DFM, "circumambulations" belong to the vocabulary of the 

Emulation working and have the function to present the candidate to the other 

brethren: "Terme du Rite Emulation. Il désigne la manière dont le candidat est 

promené lentement et solennellement autour de la loge [...], au début de la 

cérémonie [...], pour le faire reconnaître par ses futurs Frères, puis, après 

l'obligation et la communication des secrets, pour le faire reconnaître comme 

initié par les deux Surveillants [...]." 720 

Some Masonic writers have tried to draw parallels between ancient 

coronation ceremonies and Masonic circumambulations. Thus, The Builder from 

1926 prints an article by Bros. Kress and Meekren in which the authors compare 

profane and royal coronation ceremonies to Masonic movements. The authors 

maintain that, for example, English sovereigns are proclaimed four times 

towards the four points of the compass. This is comparable to the Masonic 

custom of leading a candidate through the lodge room from one officer to the 

other, thus letting him advance from the South via the West to the East, each 

time acquiring further instruction in Masonry. This article also mentions ancient 

rites of Teutonic kings, who were seated on a shield and carried three times 

around the assembly of the people. Further, Hungarian kings after being crowned 

rode up to a mound, the people standing around, and at the top turned their 

horses in succession to the four cardinal points, making three thrusts with the 

sword into the air towards each point. The article further mentions similar rites in 

Asia, where a newly-crowned monarch took three steps to each of the four points 

of the compass, with the same idea as embodied in the myth of Vishnu, namely 

719 Taken from the "Lecture on the Legend of the Winding Stairs" by Albert G. Mackey, quoted in 

Sickels, p. 160/161. Bold print added. 

720 DFM, p. 95.


to take possession of the earth, the underworld, and the heavens with three 

strides. 721 

What can these facts prove? They merely show that Freemasonry is not the 

only institution that uses certain ritualistic steps and circumambulations. Similar 

practices exist in churches, as well as at royal courts. The article cites an early 

Masonic exposé, the Mason's Confession from 1755, in which is said that the 

Apprentice when entering the lodge had to take three steps over three lines 

drawn with chalk upon the floor, simultaneously giving a formal greeting to the 

assembled brethren. 722 This is done away with in modern Masonry, where the 

circumambulations in fact have only one sense, namely to present and to test the 

candidate. They have nothing to do with encircling a certain space in order to 

consecrate it. This would make no sense since lodges are already dedicated (cf. 

Section 4.1.1): 

On serait tenté de voir ici une marche circulaire, destinée à sacraliser un 

lieu en le circonscrivant. En Maçonnerie, cette interprétation serait 

fausse, tant parce que la loge est déjà consacrée que parce qu'il serait 

inefficace de confier cet office quasi-sacerdotal à un profane sous le 

bandeau. C'est, en réalité, une présentation et une identification. [...] 

Une circumambulation se retrouve dans la cérémonie d'exaltation au 

Royal Arch, comme aussi dans celle d'avancement à la Mark. 723 

Retrogradation 

Another form of Masonic marches through the lodge room are 

retrogradations, which are rarely used. It has been said that Masonry is 

progressive and that the candidate advances steadily. So why should he turn 

back? According to the DFM, in certain rituals of the Third Degree the candidate 

enters the lodge going backwards, which is reminiscent of his travels in the two 

previous degrees that he thus experiences again. In the Emulation working, the 

candidate does not walk backwards, but looks backwards at a certain instance: 

Rétrogradation: Au 3e Degré, le myste entre en loge à reculons. C'est la 

rétrogradation (du latin Retro, en arrière, et Gressus, pas). Il est ainsi 

convié à revenir sur ses pas, à refaire en sens inverse ses "voyages" des 

grades précédents, avant de se retrouver dans ce sanctuaire de la 

désillusion absolue qu'est la Chambre du Milieu. 

721 Cf. as quoted from Bros. A. L. Kress and R. J. Meekren, "The Form of the Lodge," printed in The 

Builder from 1926, vol. XII, p. 187. 

722 Ibid. 

723 DFM, p. 95.

256 


Au Rite Emulation, le candidat est simplement invité à se retourner à 

un certain moment de la cérémonie. 724 

These retrogradations are not universally performed by all Masonic 

jurisdictions but depend on the country. If employed, they mark a profound 

turning-point in the spiritual evolution of the candidate who is about to take the 

degree of Master Mason. In an article published in The Master Mason, brother 

W. H. Denier Van Der Gon thus comments on the Dutch ritual of the Third 

Degree: 

Squaring 

In some rituals of the Third Degree - the Dutch ritual, for example - the 

initiate enters the lodge backward - that is, he moves eastward but his 

face and feet are directed to the west, as if he would turn back to the life 

of the world; slowly advancing, but looking longingly toward the old 

life, which still has much of its fascination. It is not so in the other 

degrees, and it is a revealing touch. [...] There is, indeed, a turning-point 

in this degree, and it brings us face to face with the noblest truth. There 

is a death of the small, limited self as a part of resurrection. 725 

"Squaring the lodge" is a peculiar English Masonic term and describes the 

special way through the lodge room in order to advance from on part to the 

other, e.g. from the East to the West, whereby the sacred space between the altar 

and the East is not to be walked on. Section 6.11 on Masonic manners furnishes 

the reason why the brethren are not allowed to pass between the altar and the 

East: it is a courtesy towards the Master and implies that the Master should never 

be interrupted in his plain view of the Charter, which lies on the altar, and which 

is under his particular care. The technical term "squaring" is thus defined in the 

IFL: "Squaring the Lodge (engl.), der besondere Weg, den man in der Loge 

nimmt, um von einem Teil derselben zum anderen, z.B. vom Osten nach dem 

Westen oder vom Süden nach dem Norden, zu gehen. Der Raum zwischen Altar 

und Osten wird im allgemeinen nicht betreten." 726 The French Masonic 

dictionary, DFM, defines it as follows, proving difficulty in translating this 

technical term into French: 

"Squaring": Au centre de la loge se trouve le "Carré long", c'est-à-dire 

un espace sacralisé que l'on doit contourner à angle droit, non fouler, du 

moins au Rite Ecossais. Le Rite Emulation permet de le traverser à 

certains moments mais non à tous. Au moment des "pérambulations" du 

724 Ibid, p. 192. 

725 Quoted in Macoy Publishing & Masonic Supply Co., Inc., Little Masonic Library, vol. IV, p. 206. 

726 IFL, p. 1497.

Travels 


candidat, l'Expert et lui doivent effectuer strictement ce que l'on nomme 

en anglais le "squaring" (sous-entendu: the lodge). Cette expression, 

difficile à traduire en français, signifie: contourner à l'équerre. 727 

W.M. Have you ever travelled? 

S.W. I have; from west to east, and from east to west again. 

W.M. Why did you leave the west and travel to the east? 

S.W. In search of that which was lost. 

W.M. To what do you allude, my brother? 

S.W. The Master's word. 

W.M. Did you find it? 

S.W. I did not, but found a substitute. 728 

The above-quoted passage from the Master Mason's Degree as described in 

Duncan's ritual illustrates the essential philosophy behind the travels: the quest 

for divine truth. The Masonic candidate who is blindfolded and in some degrees 

"chained" with a cabletow is led by a guide who brings him safely over all 

"obstacles" such as bridges, etc., that have a figurative sense and denote the 

adversaries in life and morality. In each of the three degrees of Craft Masonry, 

the travels have a different symbolism. The French Masonic dictionary explains 

the travels (French: "voyages;" German: "Reisen") thus: "Au 1er Degré, ils 

symbolisent la vie humaine, au 2e Degré la recherche de l'initiation, au 3e Degré 

celle d'Hiram assassiné, c'est-à-dire de la tradition maçonnique, qui sera 

retrouvée, grâce à l'acacia, 'entre le compas et l'équerre'." 729 The travels are not 

finished with the last degree of Craft Masonry but continue in the High Degrees: 

Des voyages symboliques sont en usage également dans les Hauts 

Grades du Rite Ecossais Ancien et Accepté, et jusqu'au 33e Degré 

inclus. 

Le symbolique voyageur est généralement accompagné d'un guide et 

ce dernier revêt parfois lui-même le caractère d'un personnage. Ainsi au 

grade de Chevalier Rose-Croix, il figure l'archange Raphael. 

Dans les initiations du Rite Ecossais Rectifié, certains voyages sont 

fictifs, le candidat étant déclaré être dispensé de les effectuer par le 

Vénérable, au cours de la cérémonie. 730 

727 DFM, p. 206. 

728 Taken in abbreviated form from Duncan, p. 143. 

729 DFM, p. 221. 

730 Ibid.

258 


The travels are sometimes made troublesome for the candidate. As will be 

shown in Chapter 7. on rituals, not only Freemasonry, but also imitative orders 

employ voyages symbolic of a troublesome life. While in Masonry, the guide 

generally explains in words to the candidate what a dangerous path lies before 

them, non-Masonic orders in many instances support such travels with a stage 

equipment like bridges, artificial ditches filled with water, things to stumble 

over, strange noises, "wild animals," etc., and the brethren push and jostle the 

blindfolded neophyte. The troublesome travels are always followed by pleasant 

ones, which are accompanied by light and beautiful views over imaginary 

landscapes. These travels symbolize the good things in life and a glorious life 

after death, when all toil is over: 

This symbolic journey is also emblematical [sic] of the pilgrimage of 

life, which man soon enough discovers is often dark and gloomy, 

surrounded by sorrow and fear and doubt. It teaches him that over this 

dark, perplexed, and fearful course lays the way to a glorious destiny; 

that through night to light must the earth-pilgrim work his way. The 

Lodge, when revealed to the entering Mason, discovers to him a 

representation of the world, in which, from the wonders of Nature, we 

are led to contemplate the great Original, and worship him for his 

mighty works. 731 

Not only obstacles are put in the candidate's way that symbolize the vices of 

life, but also officers stand in his way and demand passwords and signs. 

According to the Masonic legend, this alludes to the actual events during the 

erection of King Solomon's temple: "Because there were guards placed at the 

south, west, and east gates of the courts of King Solomon's Temple, to see that 

none passes or repassed but such as were duly and truly prepared and had 

permission; it was therefore necessary that I should meet with these several 

obstructions, that I might be duly examined before I could be made a Mason." 732 

Masonic travels thus can have a quite practical function. The candidate is 

examined by different officers stationed in different parts of the lodge room. 

Furthermore, the candidate of the First Degree travels once around the lodge 

room, so that all brethren can convince themselves that he is "properly prepared," 

i.e. that he has a naked left breast and a naked left knee, wears a slipper on his 

right foot, and a cabletow once around his neck: "Why were you conducted once 

around the Lodge?" - "That the brethren might see that I was duly and truly 

prepared." 733 

731 Simons, p. 15. 

732 Duncan, p. 49. 

733 Cf. ibid.

Formations 


The rituals dealt with in Chapter 7. will show that all fraternal orders, 

Masonic and non-Masonic alike, use secret formations or constellations. Most of 

these consist of the principal geometrical figures - square, circle, and triangle, 

because these symbols are regarded as sacred in combination with the 

corresponding ritual or degree. Thus, an English Masonic encyclopedia describes 

the metaphorical content of the "Triangular Chain," a secret formation of the 

Holy Royal Arch Degree (also called the "three times three") as follows: "A 

Masonic tradition says, that when the Jews were carried captive from Jerusalem 

by Nebuchadnezzar, their chains were formed of triangles, in derision of their 

religious reverence for the triangle, or delta, their symbol for the Deity." 734 A 

circle is formed in the "Mystic Chain," also named "Chain of Brotherhood," in 

French "chaine d'union," and in German "Bruderkette," as a sign of eternity and 

never-ending brotherly love. The following strip cartoon taken from the Internet 

(from an edition of the Dutch Masonic Magazine, March 2000) shows how the 

hands are held in the chain of brotherhood: 

734 TRMC, p. 113. 

Stood too long in the Chain of Brotherhood

260 


Chain of Brotherhood 735 

The square is formed as a symbol of the lodge and of equality. Sometimes, 

half-circles are formed that do not seem to have a metaphorical value but are 

simply decorative. Some formations like the "Vault of Steel" or "Arch of Steel," 

for the dignitaries to pass under them, have clear military allusions. On the 

contrary, the "Living Arch" formed by the brethren in Royal Arch Masonry 

serves to humble the candidates who have to bow deep to go under it. The Cross 

that is formed by officers of other orders, e.g. the White Shrine of Jerusalem, has 

an obvious Christian motive. 

735 Illustration taken from Valmy, p. 168.

5. Technical Terminology 

Chapter 5 - Technical Terminology 261 

True Word 

Used in contradistinction to the Lost Word and the Substitute Word. To 

find it is the object of all Masonic search and labor. For as the Lost 

Word is the symbol of death, the True Word is the symbol of life 

eternal. It indicates the change that is always occurring - truth after 

error, light after darkness, life after death. Of all the symbolism of 

Speculative Masonry, that of the True Word is the most philosophic and 

sublime. 736 

This book deals with words. There appear many words in Freemasonry that 

remain incomprehensible to the non-Mason. Even the word "word" has several 

denotations (see quotation above) and constitutes the very sense or quest of 

Freemasonry. In order to resolve the mystery of the technical terms that form this 

"universal language," the whole context has to be inspected. Therefore, this 

paper also discusses the history, culture, and customs of Freemasonry. 

In Masonry many terms are derived from the operative craft of stonemasonry, 

and also from other fields like the Bible, nature, and chivalry (which lent to 

Freemasonry its pompous titles of officers and ranks, as well as its peculiar 

vocabulary of table lodges). These terms have acquired a figurative meaning, 

that will be illustrated in the following sections. The vocabulary terms are 

organized into nine general categories: Architectural; Behaviour, Customs, and 

Proceedings; Biblical; Books; Elements and Nature; Finances; Mock 

Expressions; Names of Persons and Institutions; and Transcendental 

Expressions. Whithin each category the terms are presented in numbered lists. 

For terms that are self-explanatory, the sources where they are explained are 

added in footnotes. Other terms, which need a more specific analysis, are 

explained in sub-points. 

5.1 Architectural Terms 

Thus shall we show to all the world the benign influence of Masonry, as 

wise, true, and faithful brethren before us have done from the beginning of 

time; and as all who shall follow us and would be thought worthy of that 

name will do, till architecture shall be dissolved, with the great fabric of the 

world, in the last general conflagration. 737 

736 MD, p. 673. 

737 Dove, p. 34.

262 

Chapter 5 - Technical Terminology 

In the quotation above, the metaphorical expression "till architecture shall be 

dissolved" alludes to the "Last Judgement Day," the destruction of the world and 

therewith the decay of the earthly lodge or temple built by the Freemasons. To a 

great extent, Freemasonry draws its vocabulary from operative masonry. 

Therefore, this section will analyze several technical terms stemming from the 

field of construction that have acquired a different symbolic meaning. To give an 

example, the simple word "stone" is attributed various metaphorical 

interpretations, like the German word "Bausteine," denoting the work or labor of 

Freemasons, such as orations: 

In der Logensprache die von den Freimaurern geleisteten Arbeiten, 

daher auch Logenvorträge belehrenden und zur Förderung des Baus 

dienenden Inhalts, symonym: Baustück. Beliebt auch als Titel 

freimaurerischer Zeitschriften, so: "Bausteine", Monatshefte der 

Provinzial-Großloge von Hamburg in Berlin [...]. 738 

There are many kinds of stones playing a role in speculative Masonry, like 

the foundation stone, the cornerstone, the white stone, the Brute Stone, the 

rejected stone, etc. The following table gives an overview of the vocabulary that 

will be analyzed in detail: 

N° Word Meaning 

1 architect Supreme Being; 

high officer of Grand Lodge 

2 baluster official circular or document 

3 Broached Thurnel 

( cubical stone) 

(French:) perfect character 

4 broken column death of a leader 

5 Brute Stone 

imperfect character 

738 Cf. IFL, p. 136. 

( Rough Ashlar) 

6 cement brotherly love 

7 Perfect Ashlar perfect character 

8 temple man's body for indwelling of God 

temple of humanity / work of Freemasons 

spiritual temple (improvement of character) 

rubbish of temple worldly and material things which 

must be removed 

9 tiled / tyled guarded against eavesdroppers 

10 untempered mortar unruly passions

1. Architect 


A central term in Freemasonry is 

"architect," the Masonic designation 

for God being "Great Architect of the 

Universe" (German: "der Größte 

Baumeister aller Welten," French: "le 

Grand Architecte de l'Univers"). The 

concept of God being a master builder 

who creates the universe with a turn 

of his compasses did not originate 

with the Freemasons, but expresses a 

common Christian view, already 

found in the Middle Ages. Proof is 

this 14 th -century painting taken from 

an Anglo-French Biblical history, 

which shows God as the supreme geometer who holds the compasses, 

symbolizing the limits of good and evil. 739 This image was taken over by the 

speculative Masons, as supported by the Masonic certificate illustrated below, 

dedicated to His Royal Highness, the Duke of Cumberland, Grand Master, 

London, 1787 - this time it is the baby Christ who holds the compasses. 

Jesus as Architect, holding the compass 740 

739 Illustration taken from Norman MacKenzie (ed.), p. 153. 

740 Illustration reproduced from EOF, p. 719.

264 


As stated in the EOF, the designation "Great Architect of the Universe" is 

appropriate for speculative Masonry that draws its vocabulary from the operative 

stonemasons' trade, with reference to its Supreme Being: 

The title applied in the technical language of Freemasonry to the Deity. 

It is appropriate that a society founded on the principles of architecture, 

which symbolizes the terms of that science to moral purposes, and 

whose members profess to be the architects of a spiritual temple, should 

view the Divine Being, under whose holy law they are constructing that 

edifice, as their Master Builder or Great Architect. Sometimes, but less 

correctly, the title "Grand Architect of the Universe" is found. 741 

According to CME, the term "Great or Grand Architect of the Universe" was 

brought into Freemasonry as early as 1723 through Anderson's Constitutions. 

Coil argues that Anderson had read John Calvin and had taken over this 

expression from him. Calvin repeatedly used this term in his Commentary on 

Psalm 19 (e.g. the heavens "were wonderfully founded by the Great Architect;" 

"when once we recognize God as the Architect of the Universe"), and he 

frequently referred to the work of God as "Architecture of the Universe." 742 In 

Masonry, the English abbreviation for this address is G.A.O.T.U. or 

T.G.A.O.T.U. It is still disputed whether it stands for "Great" or "Grand" 

Architect, and those who are in favor of "Grand" claim that "Great" means more 

than ordinarily powerful, whereas "Grand" means all that plus worthily so. 743 In 

the middle of the 19 th century, when the landmarks were adopted, there arose a 

conflict in the United States with regard to the correct name of the deity: 

Mackey, and several Grand Lodges, defined Deity as God or 

T.G.A.O.T.U., and this was adopted by Mississippi and New Jersey [...]; 

Minnesota chose A Supreme Being or T.G.A.O.T.U.; Nebraska, God the 

Father; Kentucky, Supreme Being whom men call God and whom 

Masons call T.G.A.O.T.U. Tennessee, Supreme Being; Connecticut, 

Supreme Being and Revelation of His Will; West Virginia, God, the 

Creator, Author, and Architect of the Universe, Omnipresent, 

Omniscient, and Omnipotent; Massachusetts and Virginia said merely 

Monotheism. 744 

Once again, it becomes obvious that "universal" Freemasonry left enough 

space for different states to argue about one essential feature of their common 

philosophy, the name of God. However, in Freemasonry the term "architect" is 

not only reserved for God, but in German Grand Lodges, it is also an expression 

for high officers (e.g. "Ordensoberarchitekt, Ordensunterarchitekt"); likewise in 

741 EOF, p. 310. 

742 CME, p. 516. 

743 Cf. ibid. 

744 CME, p. 516.


Scottish Grand Lodges ("Grand Architect"). It is further a popular denomination 

for high degrees, for example the XII. degree of the Ancient and Accepted 

Scottish Rite (Grand Master Architect) 745 . 

2. Baluster 

A baluster (French: balustre) in its original sense is a small column or 

pilaster, applied by the Scottish Rite Masons to any official circular or other 

document issuing from a Supreme Council 746 . We find the same explanation in 

the IFL: "Balustre, eigentlich eine schmale Säule, dient in der romanischen 

Maurerei, namentlich des A. u. A. Schottischen Ritus, zur Bezeichnung einer 

Veröffentlichung, eines Dekretes usw.". 747 Here, the meaning of the word has 

changed completely, and a profane would not suspect that a column could 

designate a document. 

The French Masonic language offers even more metaphors from operative 

masonry denoting Masonic books, for example with regard to the records of a 

lodge kept by the Secretary in a journal, which is called Minute-Book: "The 

French call it Planche tracée, and the Minutes a Morceau d'Architecture." 748 

Another French expression for the book of minutes is "Livre d'Architecture." 749 

Correspondingly, the verb "to write" is substituted by "to engrave" in French 

Masonry: "In French Lodges, buriner, to engrave, is used instead of ecrire [sic], 

to write. The "engraved tablets" are the "written records." 750 

3. Broached Thurnel 

Oliver states in the GHCDF that "Broached Thurnel" was the name of one of 

the original immovable jewels of a Freemason's lodge, namely the stone that the 

Entered Apprentice learned to work upon, which was subsequently called Brute 

Stone or Rough Ashlar. 751 Mackey's EOF contradicts this thesis by stating that 

the Broached Thurnel and the Rough Ashlar used to be two separate things, and 

one did not result from the other. According to Mackey's findings, the Broached 

Thurnel was for the Apprentice and the Rough Ashlar for the Fellow Craft to 

work upon: 

745 Cf. IFL, p. 89. 

746 Cf. EOF, p. 96. 

747 IFL, p. 120. 

748 EOF, p. 484. 

749 Ibid, p. 449. See also IFL, p. 943; in German: "Protokollbuch." 

750 EOF, p. 244. 

751 GHCDF, p. 441.

266 


In the lectures of the early part of the eighteenth century the Immovable 

Jewels of the Lodge are said to be 'the Tarsel Board, Rough Ashlar, and 

Broached Thurnel'; and in describing their uses it is taught that 'the 

Rough Ashlar is for the Fellow Crafts to try their jewels on, and the 

Broached Thurnel for the Entered Apprentices to learn to work upon.' 752 

Mackey takes a look at an old tracing board of the First Degree of the times 

when the Broached Thurnel was in use, and discovers on it three symbols, which 

are the Tarsel (i.e. Trestle Board), the Rough Ashlar, and a third symbol depicted 

in the margin, namely a cubical stone with a pyramidal apex. This is the 

Broached Thurnel, which in precisely this form is still found on French tracing 

boards, being called "pierre cubique." This "cubical stone" has been replaced on 

English and American carpets and in the rituals by the Perfect Ashlar. 753 Here, 

we see that as far as the universality of Freemasonry is concerned, there were 

different conceptions of the Immovable Jewels in France and England / America. 

The French Masonic dictionary supports this theory by stating that the Broached 

Thurnel or "pierre cubique à pointe" is a 

752 EOF, p. 120. 

753 Cf. ibid, p. 120. 

754 DFM, p. 186. 

[v]ariante archaique de la Pierre cubique, d'origine française. En elle, la 

Pierre brute, travaillée, se transforme en oeuvre d'art. Certains ont ajouté 

une hachette, destinée à fendre la pierre en frappant juste sa pointe. 

On a donné de ce symbole plusieurs explications. La meilleure [...] 

est que, pour symboliser l'homme parfait, une pierre sphérique eût été 

concevable, mais pareille pierre eût été impropre à réaliser une 

construction. La Pierre cubique simple lui est donc préférable. 

Toutefois, la hachette suggère l'idée suivante: pour extraire le contenu 

ésotérique de la pierre, il faut la fendre. 754 

pierre cubique


As to the use of the "pierre cubique à pointe" in Freemasonry, the DFM 

explains that in the 14 th degree of the Ancient and Accepted Scottish Rite, called 

in France "Grand Elu de la Voûte sacrée, dit de Jacques VI ou Sublime Maçon," 

it is the essential symbol, being crowned with the letter G in the center of a 

blazing star, and covered with hieroglyphs. 755 In his encyclopedia, Mackey goes 

more into detail and tries to explain the strange word, "Broached Thurnel," 

etymologically. However, the source he cites commits the same error and assigns 

the Broached Thurnel to the Entered Apprentice instead to the Fellow Craft: 

For the derivation of the words, we must go to old and now almost 

obsolete terms of architecture. On inspection, it will at once be seen that 

the Broached Thurnel has the form of a little square turret with a spire 

springing from it. Now, broach, or broche, says Parker (Gloss. Of Terms 

in Architect., p. 97), is 'an old English term for a spire, still in use in 

some parts of the country, as in Leicestershire, where it is said to denote 

a spire springing from the tower without any intervening parapet. 

Thurnel is from the old French tournelle, a turret or little tower. The 

Broached Thurnel, then, was the Spired Turret. It was a model on which 

apprentices might learn the principles of their art, because it presented 

to them, in its various outlines, the forms of the square and the triangle, 

the cube and the pyramid.' 756 

Another etymological source cited by Mackey, a quotation from Bro. G. W. 

Speth taken from the Imperial Dictionary and published in Ars Quatuor 

Coronatorum (xii., 205), claims that a Broached Thurnel is a tool to work with, 

and not a stone to work on, for the use of the Entered Apprentice: 

Broach, in Scotland, a term among masons, signifying to rough hew. 

Broached Work, in Scotland, a term among masons, signifying work or 

stones that are rough-hewn, and thus distinguished from Ashlar or 

polished work. Broaching-Thurmal, Thurmer, Turner, names given to 

the chisels by which broached work is executed. 757 

And as so often, when Freemasons try to apply etymology and come to 

impossible solutions, Mackey is defeated and states in his final comment that 

"[t]he new English Dictionary explains 'Broached' as a term used 'of stone; 

chiselled [sic!] with a broach,' or narrow-pointed chisel used by masons; but this 

still leaves it uncertain what a 'Thurnel' is." 758 

755 

Cf. DFM, p. 186. Illustration: ibid. 

756 

EOF, p. 120. 

757 

Ibid. 

758 

EOF, p. 120.

268 

4. Broken Column 


In our chapter on symbolism, we have already encountered the broken 

column in connection with the weeping virgin, the scythe, and the hourglass as a 

symbol of death: "A perfectly wrought column would represent a finished work 

and, hence, would symbolize a captain or leader. So, a broken column suggests 

the ruin or death of the work or leader." 759 It is a very ancient custom to place a 

column or pillar as a monument erected over a tomb as a significant symbol of 

the character and spirit of the interred. In Mackey's EOF 760 , the metaphor of the 

broken column is traced back to the Hebrews, and substantiated with quotations 

from Biblical passages as they appear in their original language: 

Among the Hebrews, columns, or pillars, were used metaphorically to 

signify princes or nobles, as if they were the pillars of a state. Thus, in 

Psalm xi. 3, the passage, reading in our translation, "If the foundations 

be destroyed, what can the righteous do?" is, in the original, "when the 

columns are overthrown," i.e., when the firm supporters of what is right 

and good have perished. So the passage in Isaiah xix. 10 should read: 

"her (Egypt's) columns are broken down," that is, the nobles of her 

state. 761 

It is not clear when or by whom this imagery was introduced into the 

Masonic ritual. According to Mackey, it is accredited to Jeremy L. Cross, but 

this is doubtful. 762 The broken column in Masonry is not only associated with 

death but also with charity. Hence the familiar expression, "it is for the broken 

column" when giving to charities (see also Chapter 10. on Masonry in Folk Art). 

759 CME, p. 111. 

760 EOF, p. 120. 

761 Ibid. 

762 Cf. ibid. 

broken column medal from Tennessee


5. Brute Stone (Rough Ashlar) vs. Perfect Ashlar 

The EOF translates "ashlar" with "freestone as it comes out of the quarry," 763 

and states that the rough ashlar is such a freestone in an unpolished condition, 

being emblematic of the uncultured and vicious man. By education and 

restraining of his passions, man expands his intellect and purifies his life, until he 

is represented by the perfect ashlar, a freestone smoothed and squared, which fits 

into its place in the building. In short: "Rather obvious symbolic use is made of 

the rough ashlar to represent man in his rude, natural state, and of the perfect 

ashlar to represent man educated, disciplined, and cultured; or material man and 

spiritual man." 764 The same symbolism is offered by the French Masonic 

dictionary under the entry "pierre brute," designating a stone "informe et 

attendant d'être dégrossie, à l'aide du maillet et du ciseau," and symbolizing "la 

nature humaine non encore travaillée." 765 In Section 4.2 on the working tools, 

and here under the category of gavel/mallet and chisel, the symbolism of these 

devices is explained, which are used to represent education and to smooth away 

the human vices. 

This beautiful imagery has one inherent error which Coil lays open in his 

encyclopedia by stating that it is a common mistake to suppose that the principal 

work of the operative masons consisted in the making of square or prismatic 

stones to be laid in walls. Coil argues that apprentices did this kind of work, 

while the Gothic artists primarily designed and built the round and curved arches 

and columns, and did the carving and sculpturing. 766 

6. Cement 

The trowel as the Master's symbol serves to cement the spiritual temple with 

brotherly love. Thus, the cement is explained in a Masonic encyclopedia as 

follows: 

763 Cf. EOF, p. 81. 

764 CME, p. 72. 

765 DFM, p. 185. 

766 Cf. CME, p. 72. 

767 EOF, p. 138. 

The cement which in Operative Masonry is used to unite the various 

parts of a building into one strong and durable mass, is borrowed by 

Speculative Masonry as a symbol to denote that brotherly love which 

binds the Masons of all countries in one common brotherhood. As this 

brotherhood is recognized as being perfected among Master Masons 

only, the symbol is very appropriately referred to the Third Degree. 767

270 

8. Temple 


As already demonstrated in our chapter on the lodge room, the lodge is a 

symbol of King Solomon's temple, and thus a symbol of universality. The 

Freemasons work on the erection of a spiritual temple, which is built by God as 

the chief architect, who has to inspect and approve all the material that goes into 

it. These materials, i.e. the stones, are the Masons themselves, and the Holy of 

Holies symbolizes the human heart: 

[...] Moses and Solomon, in building the Temples, were wise in the 

knowledge of God and of man; from which point it is not difficult to 

pass on to the moral meaning altogether, and affirm that the building, 

which was erected without the noise of a 'hammer, nor ax, nor any tool 

of iron' (1 Kings vi. 7,) was altogether a moral building - a building of 

God, not made with hands. In short, many see in the story of Solomon's 

Temple, a symbolical representation of MAN as the temple of God, 

with its HOLY OF HOLIES deep seated in the centre of the human 

heart. 768 

Thus, another related expression, the "temple of the body," is an early 

Christian metaphor for the indwelling of God, which the Masons have adopted 

into their teachings with reference to John, chapter 2, verses 19-22, and 1 Cor., 

chapter 6, verse 19: 

The symbolism of Solomon's Temple in the science of speculative 

Masonry, and the several rites and ceremonies of the order based upon 

operative Masonry in the construction of the Temple, are intended to 

convey and inculcate great moral, ethical, and spiritual truths. Among 

these truths is the teaching that man's body is to be made a fit temple for 

the indwelling of God, and that many of the symbolisms in the building 

of King Solomon's Temple find their realities in human life and 

experience. 769 

The semantic use of "temple" includes the "rubbish of the temple," which 

denotes worldly values in contrast to spiritual ones, and is thus explained in a 

Biblical index to Freemasonry: 

Hindrances in the erection of the Temple of Solomon caused by the 

scattered rubbish is a figure of the worldly and material things of life 

which prevent proper moral, ethical, and spiritual growth, or the 

building of that spiritual structure of character and usefulness which is 

768 Quoted in EOF, p. 706. 

769 Cf. The New Standard Alphabetical Indexed Bible, chapter "Biblical Index To Freemasonry," p. 38.


the supreme end of Freemasonry. These are to be removed with 

diligence and faithfulness. 770 

In French Masonry, there exists an expression connected with the covering of 

the temple which has an interesting meaning - the EOF defines the expression 

"couvrir le temple" thus: "A French expression for the English one to close the 

Lodge. But it has also another signification. 'To cover the Temple to a brother,' 

means, in French Masonic language, to exclude him from the Lodge." 771 

9. Tiled 

In operative masonry, the workman who placed a roof of tiles over the 

finished edifice to protect it was called the Tiler. Accordingly, in Speculative 

Masonry, the Tiler or Tyler protects the lodge by guarding it against the intrusion 

of profanes: "To tile a lodge is to post the Tiler, who must be a Master Mason, 

outside the outer door with instructions to keep off cowans and eavesdroppers 

and other unauthorized persons. In full regalia, the Tiler is armed with a Flaming 

Sword [...]." 772 We see that tyling the lodge has a positive meaning and denotes 

to protect the secret procedure from intruders. However, the word can also be 

used in a negative sense. Thus, in the French Masonic language, to tile the lodge 

is translated with "couvrir le temple," however, this expression has a double 

meaning: " 'To cover the Temple to a brother,' means, in French Masonic 

language, to exclude him from the Lodge." 773 Also in the German Masonic 

language, there is a different significance with regard to the expression "eine 

Loge wird gedeckt": this means that the lodge is being closed down forever. 774 

10. Untempered Mortar 

The term "untempered mortar" is found in some of the American lectures of 

the Entered Apprentice Degree in the early 19 th century, and is still being 

employed in some places, for example in New York. 775 The Masonic Bible 

explains it thus in its index to Freemasonry: 

770 

Ibid," p. 35. 

771 

EOF, p. 182. 

772 

Cf. CME, p. 653. 

773 

EOF, p. 182. 

774 

This expression is so used in Wilson, p. 15: "[...] wurde die Weimarer Loge jedoch schon im Juni 

1782 'gedeckt', also aufgehoben." 

775 

Cf. CME, p. 662.

272 


The use of morter [sic!] not composed of the correct ingredients or in 

which these ingredients are improperly mixed in operative Masonry is 

certain to result in a weak and defective building, in a building that will 

soon disintegrate and tumble down. In Masonry such untempered 

morter [sic!] is symbolic of dishonest and fraudulent mixtures in the 

building of character or in the construction of the institution of 

Freemasonry. It represents hypocrisy, the representation of evil as good, 

the employment of bad materials in moral, ethical, and spiritual 

architecture. 776 

A similar interpretation is found in the Internationales Freimaurerlexikon, 

which states that this expression, meaning "schlecht gemischter Mörtel," was 

used in American lodges until the middle of the 19 th century (p. 1624): "Die 

eigenartige Tragweise des Schurzes im Lehrlingsgrade wurde dahin gedeutet, 

daß der Lehrling seine Kleider vor U. M. zu schützen habe. Der schlecht 

gemischte Mörtel sollte hierbei aufgefaßt werden als Symbol ungezügelter 

Leidenschaften ('untempered mortar or unruly passions')." An illustration of the 

curious custom of how to wear an Entered Apprentice's apron, so as not to get in 

touch with untempered mortar, can be seen in Section 4.3.1 on the symbolism of 

the apron. It is strange that his term does not stem from the operative masonry of 

the European cathedral builders of the Middle Ages, but most certainly was 

taken from the Bible (which, of course, took this metaphor from ancient 

operative masonry) by the speculative Masons, respectively from Ezekiel, 

chapter 13, verse 10-16, and Ezekiel, chapter 22, verse 28, which read: 

chapter 13 

10 Because, even because they have seduced my people, saying, 

Peace; and there was no peace; and one built up a wall, and, lo, 

others daubed it with untempered morter: 

11 Say unto them which daub it with untempered morter, that it 

shall fall: there shall be an overflowing shower; and ye, O great 

hailstones, shall fall; and a stormy wind shall rend it. [...] 

14 So will I break down the wall that ye have daubed with 

untempered morter, and bring it down to the ground, so that 

the foundation thereof shall be discovered, and it shall fall, and 

ye shall be consumed in the midst thereof: and ye shall know 

that I am the Lord. 

15 Thus will I accomplish my wrath upon the wall, and upon them 

that have daubed it with untempered morter, and will say 

unto you, The wall is no more, neither they that daubed it 

[...]. 777 

776 

Cf. The New Standard Alphabetical Indexed Bible, chapter "Biblical Index To Freemasonry," p. 

38/39. 

777 

Bible, King James Version, p. 513; bold print added. In the Bible, "untempered mortar" has the 

same meaning as in Freemasonry, namely being unclean and vicious.


chapter 22 

28 And her prophets have daubed them with untempered morter, 

seeing vanity, and divining lies unto them, saying, Thus saith 

the Lord God, when the Lord hath not spoken. 778 

5.2 Behavior, Custom, Proceedings 


1 affiliation joining a new lodge after demit 

2 alarm warning given by Tiler that 

somebody wants to enter the lodge 

3 arrest of charter suspend the work of a lodge 

4 ballot election or rejection of candidates 

5 battery rapping the gavel or clapping the 

hands as sign of approval or honor 

6 blackballed candidate is rejected 

7 brithering 779 Scotch term for initiation 

8 business legislative, administrative, judicial 

functions of a lodge meeting (not 

9 calling off 

/ calling on 

ritualistic work) 

temporarily suspending the labor 

of a lodge without closing, and 

continuing the meeting without 

special opening 

10 Chain, Mystic circle formed mostly during 

closing ceremony; bond of 

11 Chair, 

brethren 

induction of Master-elect into his 

passing the ~ office 

12 Circumambulations 

special travels through lodge room 

13 clear or foul, 

pronounced ~ 

election / rejection of candidate 

14 communication lodge meeting 

15 declare oneself off leaving the lodge for some 

minutes; or ceasing to pay lodge 

fees 

778 Bible, King James Version, p. 521; bold print added. 

779 Cf. EOF, p. 120, and IFL, p. 223.

274 


16 demit withdrawal of brother from lodge 

17 due form vs. ample 

form 

lodge service performed under 

deputies of Grand Master vs. lodge 

service under Grand Master 

18 due guard special attitude of candidate 

19 emergency 780 , case lodge decisions made before 

of ~ 

required time has elapsed 

20 firing Masonic custom of giving toasts 

21 good standing (in ~) Mason of a just and legally 

constituted lodge who pays dues 

22 heal 781 making an illegal lodge action 

legal 

23 labor ritualistic lodge work 

24 lawful information vouching for a candidate 

25 Lion's Paw 782 mode of recognition 

26 making Masons at conferring several degrees to a 

sight 

brother at the same time 

27 obligation solemn promise of admission 

28 purge the lodge free the lodge of profanes 

29 refreshment recess of lodge 

30 retrogradation special travels through lodge room 

31 squaring special travels through lodge room 

32 travels march through lodge room 

1. Affiliation 

The EOF interprets an affiliated Mason as a brother holding membership in 

some Lodge, deriving this word from the French "affilier," and defines it, 

according to a quotation from a French dictionary, as meaning "to communicate 

to any one a participation in the spiritual benefits of a religious order". 783 This is 

a very general explanation. The EOF further states that this term is not to be 

found in the ancient Masonic writers, who have used the word "admission" 

instead of "affiliation." Further, it is mentioned that in the U.S., it is common to 

use the term to designate a Mason who has joined a Lodge by demit, and here we 

come closer to the explanations found in a French Masonic dictionary and in 

CME. According to the DFM, "[c]e terme désigne l'adhésion d'un franc-maςon à 

une loge régulière autre que celle qui l'a initié, cette dernière étant sa "logemère". 

784 CME makes the corresponding observation that a Mason who has 

780 For example of emergency meeting, see our chapter 15.1.1 on Masonry and theater. 

781 For explanation, see our chapter 15.1.1 on Masonry and theater. 

782 For explanation, see our chapter 4.6.8 on symbols. 

783 EOF, p. 33/34. 

784 DFM, p. 61.


brought a demit from his old lodge and has been elected to membership in a new 

lodge, is referred to as an affiliated Mason. The contrary would be a "nonaffiliate," 

that is a brother who has taken his demit (a type of which is called 

"certificate of withdrawal") from his lodge. 785 Demit and affiliation result from 

the General Regulations of 1723, that provide the rule that every Mason has to 

belong to some lodge, and to be subject to its by-laws and general regulations. 786 

A compound of "affiliate" is "free affiliate," which is defined in the EOF as a 

peculiarity of the French Masonic language, designating those members of a 

lodge who are exempted from paying lodge dues, neither holding office nor 

voting. Such brethren are called "honorary members" among the Englishspeaking 

Masons. 787 

2. Alarm 

According to the IFL, an alarm is mainly typical of American lodges and 

means that somebody wants to enter a lodge. This can be any person, not only a 

stranger. 788 As MD states, "[a]n alarm is a warning given by the Tiler, or other 

appropriate officer, by which he seeks to communicate with the interior of the 

Lodge or Chapter. In this sense the expression so often used, "an alarm at the 

door," simply signifies that the officer outside has given notice of his desire to 

communicate with the Lodge." 789 

3. Arrest of charter 

If a lodge has transgressed Masonic rules, the Grand Lodge can arrest its 

charter: "To arrest the charter of a Lodge is a technical phrase by which is meant 

to suspend the work of a Lodge, to prevent it from holding its usual 

communications, and to forbid it to transact any business or to do any work." 790 

4. Ballot 

Balloting is the Masonic form of an election. A ballot box is passed around, 

in which the members either lay a white ball which elects, or a black ball which 

785 CME, p. 15. 

786 Cf. EOF, p. 34, and CME, p. 15. 

787 Cf. EOF, p. 33. 

788 Cf. IFL, p. 38. 

789 MD, p. 95. 

790 EOF, p. 80.

276 


rejects the candidate or suggestion concerned. Hence the term "blackballed" 791 

for a rejected candidate. The election is anonymous and secret; none can see how 

the other brethren have voted, and the individual Masons are not allowed to 

reveal how they have voted afterwards. 

Balloting may be had in a lodge on the election of officers, on the 

admission of a petitioner for degrees, or any other matter [...]. 

In balloting on petitioners for degrees, the general practice in this 

country is to employ a ballot-box consisting of a fore and aft 

arrangement of compartments, with a hole in the partition between 

them, so that the voter reaches into the near closed compartment, selects 

a white or black ball and passes it through the hole into the second 

compartment [...]. 792 

The German expression for ballot is "Kugelung," the French one 

"ballotage." 793 This kind of election is by no means a Masonic invention. It was 

already used in antiquity to define whether somebody was guilty or not, as we 

can see from a quotation from Ovid: 

Wie schon aus Ovids Metamorhposen XV., 41, ersichtlich, ist dieser 

Brauch uralten Datums. 

Mos erat, antiquus niveis atrisque lapillis 

His damnare reos, illis absolvere culpae. 

(Alter Brauch wars, mit schwarzen und weißen Steinchen 

Schuldig zu sprechen die einen, die andern von Schuld zu befrein.) 794 

5. Battery 

A "battery" is the rhythmic clapping of the hands or rapping with a gavel - 

either uniformly or in some special sequence - as a sign of approval or honor 

before the assembled lodge members, and on order of the Worshipful Master. 

Depending on the Masonic degree, the rhythm can vary: "[...] en général trois 

fois, parfois suivant un rythme variable avec le grade. On distingue la batterie 

simple de la batterie triple." 795 There exist different forms of battery 

corresponding to the occasion, a familiar one being the Public Grand Honors, or 

three times three, consisting of three hand claps to the left, right hand above, then 

three to the right, left hand above, and finally three to the left, right hand 

791 Cf. ibid, p. 105. 

792 CME, p. 86. 

793 Cf. IFL, p. 884. 

794 CME, p. 884. 

795 DFM, p. 79.


above. 796 The German expression for battery is "Salve," the French one 

"batterie." 797 There are different batteries for happy and for sad events: in case of 

a Lodge of Sorrow or memorials, the battery takes the form of a "Stille Salve" or 

"batterie de deuil". 798 The battery is not common in all Masonic streams. 

According to the DFM, this usage is uncommon in English Masonry; and in 

Emulation working, which results from English Masonry, as well. 

Cet usage, inconnu dans la Maςonnerie anglo-saxonne, l'est aussi en 

France du Rite Emulation, lequel vient d'Angleterre, sauf au cours de la 

cérémonie d'installation d'un Vénérable, et sous une forme très 

particulière. 

Au Rite Rectifié, le rituel connaît les "applaudissements 

maςonniques", lors de l'ouverture et de la clôture des travaux. 

Au Rite Ecossais Ancien et Accepté, il accompagne le signe et 

l'acclamation [...]. 

On y distingue la batterie d'allégresse de la batterie de deuil, cette 

dernière étant donnée de manière sourde; elle doit toujours être 

"couverte" par une batterie d'allégresse. On la "frappe" à l'occasion d'un 

deuil ou autre événement malheureux. Sa signification est lugubre. 799 

The battery is not known in Royal Arch Masonry and in Mark Masonry. 

Whereas, in the High Degrees of the Scottish Rite of the Ancient Free and 

Accepted Masons, there exists a special battery for each degree. Here, the 

clapping with the hands is replaced by ritualistic raps with the handle of the 

dagger, and the battery is not confined to the inside of the lodge but can also be 

exercised during banquets or other festive events. 800 

8. Business 

In Masonry, we can distinguish between two proceedings, "work" and 

"business." It is like the distinction between "spirit" and "matter": the "work" 

consists of esoteric actions, while the "business" is exoteric and includes the 

administrative activities. 

796 CME, p. 89. 

797 IFL, p. 1375. 

798 Ibid. 

799 DFM, p. 79. 

800 Cf. ibid. 

The terms business, transactions, and proceedings with reference to a 

lodge mean the legislative, administrative, and judicial functions that 

are considered and disposed of at the regular or stated meetings, as

278 


distinguished from work, which refers to the conferring of degrees, also 

called labor, especially, in the ritual. 801 

The same interpretation is valid in French Masonry, where "travaux" 

describes the business and not the spiritual work: "Travaux: Lato sensu 

l'expression de 'travaux' désigne l'ensemble des activités d'un atelier maςonnique, 

mais dans un sens plus restreint l'usage franςais distingue les 'travaux' des 

activités purement cérémonielles. Le terme s'applique, par exemple, ainsi 

entendu, à un cycle de conférences." 802 

9. Calling off vs. Calling on 

The "calling off" is a procedure employed for a short break when the lodge is 

not ritualistically closed but is going to continue with its work soon: 

A technical term in Masonry, which signifies the temporary suspension 

of labor in a Lodge without passing through the formal ceremony of 

closing. The full form of the expression is to call from labor to 

refreshment, and it took its rise from the former custom of dividing the 

time spent in the Lodge between the work of Masonry and the moderate 

enjoyment of the banquet. [...] Thus, if the business of the Lodge at its 

regular meeting has so accumulated that it cannot be transacted in one 

evening, it has become the custom to call off until a subsequent evening, 

when the Lodge, instead of being opened with the usual ceremony, is 

simply "called on" [...]. 803 

10. Mystic Chain 

The "mystic chain" corresponds to the "chaine d'union" or "Bruderkette" and 

is a symbol of universality: "Ce rite symbolise la fraternité universelle des 

maςons. [...] Employée au sens figuré, l'expression 'la chaîne d'union' signifie 

couramment le lien mondial que constitue la Franc-Maςonnerie." 804 However, 

this chain is not made uniformly in all Masonic streams or rites, and it is not 

always executed at the same point in the ritual. For example, the mystic chain 

can be employed in the initiation ceremony or in the closing: "Au Rite Ecossais 

Ancien et Accepté, la chaîne d'union fait partie intégrante de la cérémonie 

d'initiation elle-même, tout en étant un rite de clôture. Son symbolisme est 

801 CME, p. 114. 

802 DFM, p. 215. 

803 MD, p. 143. See also IFL, p. 252. 

804 DFM, p. 91.


souvent rapproché de celui de la houppe dentelée qui décore les loges écossaises. 

[...]" 805 Whereas, "[m]any foreign language lodges in the United States used the 

Mystic Chain during the closing ceremony." 806 

Generally - if it is not "long," 807 the mystic chain is exercised in the following 

fashion (as for example in the Royal Arch Degree): 

A circle is formed with the companions facing inward, each crossing his 

arms in front of his body and, with his right hand, grasping the left hand 

of the companion on his left and, with his left hand grasping the right 

hand of the companion on his right. Also retaining the same positions of 

hands, the companions may kneel and, rising again, are dismissed. 808 

Scottish Rite bodies use other forms of chains. The IFL explains that a 

German Mason has only completed his initiation when he has lived and 

experienced the chain of brotherhood, feeling himself being a part of it: 

"Bruderkette, Symbol der Verbundenheit, der Brüderschaft der Menschen. Die 

Aufnahme des Neophyten in den Freimaurerbund wird erst dann zur wirklichen 

Einweihung, wenn er die geistige B. durch Erleben erfaßt, sich in dieser weiß, 

auch wenn die Kette äußerlich unvollkommen, ja gesprengt erscheint." 809 In 

English Masonry, and therefore in Emulation working, too, the mystic chain is 

unknown. 810 

11. Passing the Chair 

There exist several Masonic sayings with regard to the "chair," for example 

the "chair in the East" which is the Master's seat, "passing through the chair" 811 , 

or the German expression for Worshipful Master, "Stuhlmeister" or "Meister 

vom Stuhl." In this case, "passing the chair" means to introduce a newly elected 

Worshipful Master into his office: "The ceremony of inducting the Master-elect 

of a Lodge into his office is called 'passing the chair.' He who has once presided 

over a Lodge as its Master is said to have 'passed the chair,' hence the title 'Past 

Master.' " 812 

805 Ibid. 

806 CME, p. 126. 

807 Cf. DFM, p. 91. 

808 CME, p. 126. 

809 IFL, p. 226. 

810 Cf. DFM, p. 91. 

811 Cf. Section 10.3 on Masonry in folk-art. 

812 EOF, p. 140.

280 

13. Pronounced clear or foul 


This technical expression belongs to the balloting ceremony. It is a metaphor 

for favorable and unfavorable. As we have seen in our chapter 5.5 on elements 

and nature, in Masonic phraseology an incorrect synonym of "foul" is "cloudy." 

In some jurisdictions, it is the custom for the Senior Deacon to carry the 

box containing the ballots around the Lodge room, when each officer 

and member having taken out of it a white and black ball, it is again 

carried around empty, and each Brother then deposits the ball of that 

color which he prefers - white being always a token of consent, and 

black of dissent. [...] if all the ballots prove to be white, the box is 

pronounced "clear," and the candidate is declared elected. If, however, 

there is one black ball only, the box is pronounced "foul," and the 

Master orders a new ballot [...]. 813 

The same diction and custom are prevalent in German lodges: "Im 

allgemeinen wird eine Kugelung als helleuchtend erklärt, wenn nur weiße 

Stimmzeichen fallen, als trüb, wenn zwei, als dunkel, wenn mindestens drei 

schwarze Kugeln geworfen werden." 814 

14. Communication 

A "communication" is another expression for a lodge meeting. According to 

MD, this term has a special sense: 

The meeting of a Lodge is so called. There is a peculiar significance in 

this term. "To communicate," which, in the Old English form, was "to 

common," originally meant to share in common with others. [...] Hence, 

the meetings of Masonic Lodges are called communications, to signify 

that it is not simply the ordinary meeting of a society for the transaction 

of business, but that such meeting is the fellowship of men engaged in a 

common pursuit, and governed by a common principle, and that there is 

therein a communication of participation of those feelings and elements 

that constitute a true brotherhood. 815 

The meeting of Grand Lodges thus is called "Grand Communication." 816 It is 

different whether a degree is "communicated" or "conferred" on a neophyte: 

when the degree is communicated, the candidate receives merely oral instruction, 

813 MD, p. 126/127. 

814 IFL, p. 884. 

815 MD, p. 167. 

816 Cf. IFL, p. 293.


without accompanying ceremonies. German Masonic language has another 

technical term for this instance: "C[ommunication] of degrees heißt die 

mündliche Überlieferung eines Gradinhaltes, ohne Durchführung der 

zugehörigen Zeremonien. Im Deutschen: historische Beförderung." 817 

15. Declare oneself off 

This is an American expression. According to the EOF, one explanation of 

this technical term is the following: "When a brother ceases to visit a Lodge, and 

to pay his monthly subscriptions, he thereby declares himself off the Lodge." 818 

According to the same source, in England, a brother does not "declare off," but 

"resigns." In the United States, such a member then is "dropped from the role," 

and in some states he is punished by "suspension." In England, such a brother 

receives a "clearance certificate." In Scotland, such a member would receive a 

"demit" issued by the Daughter Lodge and countersigned by the Grand 

Secretary. 819 

However, "to declare oneself off" can also have a less severe denotation: 

"When a brother requires to leave the lodge for a few minutes, either at labor or 

at the banquet, he must request leave to do so. Many brethren whose bad conduct 

is brought before the lodge, and who are afraid that they will be excluded or 

expelled, take this means of declaring off." 820 Apart from having been used to 

describe members, this technical term seems to have been employed for lodges 

as well: "We also make use of this expression when any lodge has ceased to 

assemble for a length of time." 821 

16. Demit 

The word 'demit' is peculiarly and technically Masonic, and has no 

relation to the obsolete verb 'to demit,' which signifies 'to let fall, to 

depress, to submit.' A Mason is said 'to demit from a Lodge' when he 

withdraws from all connection with it. It is, in fact, the act which in any 

other society would be called a resignation. 822 

The German expression for "demit" is "Deckung" (corresponding to the 

technical term of "gedeckt," i.e. properly tiled), the French one is "démission." A 

817 Ibid. 

818 EOF, p. 199. 

819 Cf. EOF, p. 199. 

820 MD, p. 190. 

821 Ibid. 

822 MD, p. 194.

282 


brother who takes his leave from his lodge receives a certificate. In Germany, 

there exists an "ehrenvolle Deckung," that is a honorable demit. A lodge can 

refuse to hand out the certificate in case the brother has not paid his dues yet, or 

other instances: 

Deckung eines Bruders (engl. demit, frz. démission) bedeutet ein 

Ausscheiden aus der Loge oder dem Bunde. Synonym mit Entlassung. 

Der Ausscheidende "nimmt seine D.", indem er unter Angabe von 

Gründen sein Entlassungsgesuch (D.-Gesuch) stellt, um "ehrenvolle D." 

bittet. Die Loge kann die D. verweigern, das heißt die Ausstellung des 

Entlassungsscheines versagen, wenn z. B. bei persönlichen Konflikten 

eine Beilegung versucht werden soll, oder wenn der betreffende Br. 

Seinen Pflichten gegenüber der Loge noch nicht voll nachgekommen, z. 

B. mit Mitgliedsbeiträgen im Rückstande ist oder die Rückgabe des 

Logeneigentums (Bekleidung, Instruktionsschriften, Logenpapiere) 

verweigert. Die erfolgte D. wird bestätigt durch einen Austritts- oder 

Entlassungsschein (D.-Zertifikat). 823 

17. Due form vs. Ample form 

There are three ways to constitute a lodge under the English constitution: in 

form, in due form, or in ample form. "Ample form" means that the Grand Master 

is present, "due form" means that a Past Grand Master or a Deputy Grand Master 

does the work, and in all other cases, the lodge is opened "in form." 824 

When a Lodge is constituted, and its officers installed, or any Masonic 

service is performed, such as laying corner stones, consecrating halls, 

by the Grand Master and his officers, it is said to be done in ample 

form; if by deputies of the Grand Master, it is said to be done in due 

form. 825 

18. Due guard 

This is an American expression, obsolete in English Masonry but still used in 

Irish Masonry, and possibly stemming from the French sentence, "Dieu le 

garde." We have observed this expressions in our chapter 7. on male rituals, 

where the "due guard" is a sign. 

823 IFL, p. 326. 

824 Cf. IFL, p. 62. 

825 MD, p. 208/209.

19. Case of emergency 


If the members of a lodge have to assemble quickly in order to decide upon 

an urgent cause, this instant is called "case of emergency," and the lodge is called 

"lodge of emergency." The German expression therefore is "Dringlichkeitsloge." 

826 

In America, the Grand Master has to decide whether such a lodge of 

emergency is allowed to meet. 

22. Heal 

The general law of Masonry requires a month to elapse between the 

time of receiving a petition for initiation and that of balloting for the 

candidate, and also that there shall be an interval of one month between 

the reception of each of the degrees of Craft Masonry. Cases sometimes 

occur when a Lodge desires this probationary period to be dispensed 

with, so that the candidate's petition may be received and balloted for at 

the same communication, or so that the degrees may be conferred at 

much shorter intervals. As some reason must be assigned for the 

application to the Grand Master for the dispensation, such reason is 

generally stated to be that the candidate is about to go on a long journey, 

or some other equally valid. Cases of this kind are called, in the 

technical language of Masonry, cases of emergency. 827 

Healing is a Masonic method of rendering an illegal lodge action legal by an 

additional procedure. For example, a Mason who has received his degrees under 

doubtful circumstances can be re-initiated, in order to make his initiation legal. 

This is described in The Constitution and Code of the Grand Lodge of Iowa, 

dating 1928, as follows: 

A lodge with a proper charter or warrant, though not legally constituted 

for a particular meeting, as if less than seven members are present, is 

not a clandestine lodge, and Masons made therein are not clandestine 

Masons. In such case the irregularity or error should be cured by 

'healing' (re-obligating) the candidate in a regularly constituted lodge. 828 

The Masonic Code of the Grand Lodge of Tennessee from 1958 uses this 

technical term in the same sense: "A clandestinely made Mason may petition a 

Lodge in the same manner and subject to the same conditions and requirements 

826 Cf. IFL, p. 416. 

827 MD, p. 219. 

828 Grand Lodge of Iowa, The Constitution and Code, p. 135.

284 


as any other profane, or under certain circumstances he may be healed by the 

Grand Master. The effect of the latter is to make him a non-affiliate [...]." 829 

24. Lawful information 

According to the EOF, "[o]ne of the modes of recognizing a stranger as a true 

brother, is from the "lawful information" of a third party." 830 It means that a 

brother vouches for a visitor who wants to enter the lodge. Normally, a stranger 

who visits a Masonic lodge has to undergo tests to prove that he is entitled to be 

accepted. This procedure can be replaced in English lodges by the act of "lawful 

information," i.e. when a brother who knows the stranger or has previously tested 

him vouches for him. 831 

26. Making Masons at sight 

The words "making Masons at sight" are not to be found in any of the 

Constitutions or records of the legitimate Grand Lodge of England. 

They were first used by the body known in history as the Athol Grand 

Lodge, and are to be found in its authorized Book of Constitutions, the 

"Ahiman Rezon" of Laurence Dermott. The "moderns," as they were 

called, [...] always spoke of "making Masons in an occasional Lodge 

[...]". 

Now, in all of these cases, the candidates were made by the Grand 

Master, without previous notice, and not in a regular Lodge; and this is 

what I suppose to be really meant by making Masons at sight. 832 

The "making Masons at sight" is an ancient expression and was first printed 

in the Ahiman Rezon of 1778. As the American encyclopedia quoted above 

states, the "making at sight" means to initiate candidates in a lodge called 

together ad hoc. Mostly, the candidates receive all three degrees at a time. 

According to the IFL, this is a very much disputed right of American Grand 

Masters, and it is only rarely exercised in America and never in Europe. 833 

Several famous personalities have been made Masons "at sight," for example 

Ludwig Kossuth, President William Howard Taft, John Wanamaker, Admiral 

Scott Schley, and others. 834 

829 Grand Lodge of Tennessee, The Masonic Code, p. 48. 

830 EOF, p. 351. 

831 Cf. IFL, p. 740. 

832 MD, p. 337/338. 

833 Cf. IFL, p. 103. 

834 Ibid.

27. Obligation 


The obligation, in German Masonry "die Verpflichtung," is the solemn 

promise made by a candidate during his admission into a degree. The word 

comes from the Latin obligato, literally signifying a tying or binding. Thus, the 

obligation binds the Mason to his duty and to his order. In each degree, there is a 

different obligation. When a Worshipful Master is installed in his "chair," he has 

a special obligation, as well as all newly elected Principals of Royal Arch 

Masonry. Anglo-Saxon lodges, for example in Ireland and America, use a 

particular kind of obligation, the Tyler's Obligation. The obligation consists of 

several points: 

The Masonic obligation is that moral one which, although it cannot be 

enforced by the courts of law, is binding on the party who makes it, in 

conscience and according to moral justice. It varies in each degree, but 

in each is perfect. Its different clauses, in which different duties are 

prescribed, are called its points, which are either affirmative or negative 

[...]. The affirmative points are those which require certain acts to be 

performed; the negative points are those which forbid certain other acts 

to be done. The whole of them is preceded by a general point of secrecy, 

common to all the degrees, and this point is called the tie. 835 

The obligation is both religious and moral: "Religieux, parce que le candidat, 

agenouillé, prête serment sur le Livre saint de la religion à laquelle il appartient. 

Moral, en raison de l'appel fait à sa conscience et parce qu'il s'engage en pleine 

liberté. Il est même préalablement interpellé sur ce point, et invité à affirmer sur 

l'honneur que sa vonlonté est libre." 836 The obligations of the first three degrees 

include the symbolic forms of punishment that can be found in our chapter 8.1.4 

on Emulation working. 

28. Purge the lodge 

Purging is an action of cleansing. In the Masonic terminology, it denotes the 

proper tyling of the lodge, i.e. the getting rid of profanes or brethren of a lower 

degree who are not allowed to experience the ceremony: "This means to free the 

lodge of non-Masons or even Masons who for any reason are not entitled to be 

present. It is usually the first step taken in the opening of a lodge." 837 

835 MD, p. 377/378. 

836 DFM, p. 177. See also IFL, p. 1138. 

837 CME, p. 491.

286 

29. Refreshment 


As we have seen in point 9., under "calling on/off," the Masonic 

"refreshment" has nothing to do with having a short meal or refreshing drinks but 

simply means an interruption of the lodge work without closing the lodge in 

ritualistic form. Although, the origin of this expression presumably stems from 

the habit of having lunch breaks during the "work" or "labor": 

Probably, when this word was first used in Freemasonry, the lodge did 

take a recess for the purpose of allowing the members to have actual 

refreshments of food and drink, and especially if the lodge was a Table 

Lodge, such was unquestionably the practice. 

But, in recent times, the word is used symbolically and means a recess 

or period when the lodge is called off, during which the members may 

retire to the outer room and smoke, chat, and stir around until lodge is 

again called on. The lodge is thus said to be called from labor to 

refreshment and from refreshment to labor. 

It is also the custom when dignitaries who are not Freemasons address 

the lodge or Grand Lodge to call from labor to refreshment. Many are 

conducting installations of officers publicly so families and friends can 

participate. 838 

In the ancient table lodges, labor and refreshment did not take place in 

separate rooms since the lodges used to meet in taverns, and everything was 

executed around the same table. In the modern lodges, these two procedures take 

place at a different time and in different rooms. Thus, the traditional toasts are 

spoken at the "white table." 839 

5.3 Biblical Terms 

Although they do so less frequently than the androgynous orders, Craft 

Masonry and the high degrees draw some symbolism from the Bible: 


1 Aaron's Rod symbol in some high 

degree systems (e.g. 

Royal Arch) of the 

appearance of God 

838 Ibid, p. 511. 

839 Cf. IFL, p. 1291/1292, "Weiße Tafel."


2 Adam first Freemason (in 

Anderson's Constitutions) 

3 Adonai substitute for Ineffable 

Name and word of 

recognition in high 

degrees 

4 Adoniram character in high degrees 

(e.g. Royal Master's 

Degree), the first to 

receive the "Word" from 

the three Grand Masters 

5 Ark of the Covenant substitute Ark used by 

Royal Arch Masons 

6 clods of valley sweetness of rest for the 

dead in the Lord 

7 consummatum est used in closing 

ceremonies of high 

8 extended wings of the 

cherubim 

degrees of Scottish Rite 

used in degree of Royal 

Master, meaning "under 

the protection of Divine 

Power" 

9 foreign countries heaven 

10 fourfold cord used in Past Master's 

Degree: a bond not easily 

broken 

11 golden bowl be broken broken state of mind as a 

result of decrepitude of 

12 pitcher be broken at the 

fountain 

old age 

death 

13 silver cord death 

14 Tubal Cain 840 password of Third Degree 

The Bible, i.e., the Old Testament, plays an important role in Freemasonry. 

This does not mean that Christianity or Judaism infiltrated the order, which 

claims to be tolerant with regard to creed. However, several architects of the 

Middle Ages who built the European cathedrals were builder monks, and 

therefore had Biblical knowledge. Also, many of the workmen employed in 

cathedral building were Christians. When operative masonry transformed into 

speculative Freemasonry, Christian authorities were initiated, like bishops, 

ministers, etc. Thus, Biblical symbols and quotations were taken over to enrich 

840 For explanation and illustration, see Section 6.18.1 on wordplays.

288 


the transcendental teachings that - together with mysticism and mythology - 

invaded the Masonic language and lecture system. 

Thus, in Christian lodges, the Bible on the altar of Masonry is opened at 

different chapters in the three Craft degrees. The verses on which the Bible is 

opened have a certain relation to the corresponding degree in which they are read 

aloud. In the First Degree, these are Psalms 133, in the Second Degree, Amos 7: 

7-8, and in the Third Degree, Ecclesiastes 12. Christian Freemasonry even 

created a peculiar Masonic office with regard to the Bible: some American 

Grand Lodges and the Grand Lodge of Scotland have an officer called "Bible 

Bearer," who carries the Bible, generally on a velvet cushion, at Masonic 

processions, such as the laying of corner-stones. 841 Since most of the technical 

terms in the previous chart are self-explanatory, only point 9 will be discussed 

(see also Section 6.16.2) - the metaphor "foreign countries," meaning "death." A 

Masonic Bible offers the following explanation: 

This expression which is employed of the travels of Master Masons of 

the operative class following the completion of the Temple in search of 

labor and for the wages to be secured is correctly understood by few 

who hear it. In its symbolic meaning, it does not refer to the activities of 

those who have completed the Master Degree in this life. In the 

symbolisms of Freemasonry, this life terminates with the Master 

Degree; hence, heaven is the "foreign country" into which Master 

Masons travel, where the true word, not given in this life, is to be 

received, and where the Master Mason is to receive his wages, or 

rewards. 842 

5.4 Books 


1 Ahiman Rezon a book of constitutions of the 

Ancients in opposition to 

Anderson's Constitutions 843 

2 Book of Gold in the Ancient and Accepted 

Scottish Rite, the book in 

which the transactions, statutes, 

decrees, balusters, and 

protocols of the Supreme 

841 Cf. CME, p. 97. 

842 The New Standard Alphabetical Indexed Bible, p. 29. 

843 Cf. IFL, p. 29/30. Cf. also MD, p. 91.


Council or a Grand Consistory 

are contained 844 

3 Book of Seven Seals symbol used by St. John the 

Evangelist in Revelation 5:1 

and adopted in some of the 

Modern Scottish Rite degrees, 

especially the 17 th Knight of 

the East and West 845 

4 Book of the Law The holy book in that a Mason 

believes (e.g., the Bible, the 

Koran, etc.) 

5 Livre d'Architecture French designation of the book 

of minutes 846 

6 monitor book containing charges, 

regulations, emblems, and 

exoteric ceremonies 847 

7 Volume of the Sacred 

Law (V.S.L.) 

the Bible 

8 White Book book with blank pages, 

replacing the Bible on the altar 

in the French Grand Orient 

1. Ahiman Rezon 

This strange book title has given cause for many speculations. Mackey 

translated AHIMAN as "prepared brother" and REZON as "secretary." 848 

According to an American dictionary, Masonry Defined, "Dr. Mackey says these 

words are derived from the Hebrew ahim, brothers, manah, to prepare, and 

ratzon, the will or law; and signifies, therefore literally, 'the law of prepared 

brothers.' Others contend that the derivation is from achi man ratzon, 'the 

opinions of a true and faithful brother.' " 849 On the contrary, a German historian 

defines this strange book title as meaning "Ahiman's favor," because this book 

admonishes the brethren to acquire enlightenment: "Dieser sonderbare Titel 

Ahiman Rezon bedeutet "Ahimans Gunst", um anzudeuten, daß dieses Buch den 

Aufklärung suchenden Brüdern zur Hilfe dargeboten sei." 850 According to the 

Dictionnaire des Hébraismes et d’autres termes spécifiques d’origine franςaise, 

844 EOF, p. 113. 

845 CME, p. 616. 

846 EOF, p. 449. 

847 MD, p. 358. 

848 Cf. Saint-Gall, p. 5. 

849 MD, p. 91. 

850 Boos, p. 161.

290 


étrangère ou inconnue, dans le Rite Ecossais, Ancien et Accepté, the word is just 

pseudo-Hebraic and means nothing at all: "le terme n'est malheureusement ni 

hébreu ni biblique en tant que tel, en dépit de sa consonance sémitique." 851 The 

dictionary of Hebrewisms offers the possibility that this term might be a 

deformation of RATSON AKIM, which it translates with "volonté des frères," 852 

the "will of the brethren." 

Historically, the first Masonic book bearing this strange title was the Book of 

Constitutions of the "Ancients" or "Antients," who split off from the Grand 

Lodge founded in 1717 (adherents of which were called the "Moderns") and 

founded a rival Grand Lodge in the year 1751. 853 Its full title was Ahiman Rezon, 

or a Help to a Brother showing the Excellency of Secrecy and the first cause or 

motive of the Institution of Masonry; the Principles of the Craft; and the Benefits 

arising from a strict Observance thereof etc. etc. Also the Old and New 

Regulations etc. To which is added the greatest collection of Masons's Songs etc. 

By Bro. Laurence Dermott [...]. It was published in London in 1756. 854 As the 

Book of Constitutions of the "Ancients," it was a rival edition to Anderson's 

Constitutions of the "Moderns." The IFL summarizes the many interpretations of 

the book title, whose real signification until today remains obscure, as follows: 

Mackey versuchte, den Sinn aus den hebräischen Worten ahim 

(Brüder), manah (auserwählte) und rezon (Wille) zu konstruieren, also 

der Wille der auserwählten Brüder, Dalcho leitet ab: ahi (Bruder), 

manah (vorbereiten) und rezon (Geheimnis), somit: das Geheimnis des 

vorbereitenden Bruders. Dabei hat Dermott aber in der Vorrede deutlich 

kenntlich gemacht, daß er das Wort Ahiman als Eigennamen auffaßt. Er 

erzählt an dieser Stelle einen Traum, es seien ihm die in I. Chronica IX, 

17. genannten Tempelhüter Shallum, Akhub, Talmon und Ahiman 

erschienen, denen er seine Absicht kundgab, eine Geschichte der 

Freimaurerei zu schreiben. Ahiman führt das Gespräch und klärt den 

träumerischen Dermott auf. Rezon bedeutet Gunst, Wille, Wohlgefallen, 

auch Rat. Der Titel wäre also zu deuten als Ahimans Gunst oder Rat. 

Die Bibel, die Dermott nachweislich benützt hat [...] bezeichnet Ahiman 

als den Bruder zur rechten Hand, oder den vorbereitenden Bruder, und 

Rezon als Sekretär, so daß sich hier wieder Beziehungen zur Person des 

Autors selbst ergeben. [...] 855 

After this original Book of Constitutions, several other constitutional 

publications of Freemasonry have received this title, for example the work 

employed throughout this dissertation, Daniel Sickels' The General Ahiman 

Rezon and Freemason's Guide: Containing Monitorial Instructions in the 

851 Saint-Gall, p. 5. 

852 Ibid. 

853 Cf. MD, p. 91. 

854 IFL, p. 29/30. 

855 IFL, p. 29/30.


Degrees of Entered Apprentice, Fellow-Craft and Master Mason, With 

Explanatory Notes, Emendations, and Lectures. Together with the Ceremonies of 

Consecration and Dedication of New Lodges, Installation of Grand and 

Subordinate Officers, Laying Foundation Stones, Dedication of Masonic Halls, 

Grand Visitations, Burial Services, Regulations for Processions, Masonic 

Calendar, etc. To Which are added a Ritual for a Lodge of Sorrow and the 

Ceremonies of Consecrating Masonic Cemeteries. Also, an Appendix, with the 

Forms of Masonic Documents, Masonic Trials, etc. It was published in New 

York in 1885. The extraordinary long title shows already what the book contains. 

It is a very artful work with beautiful engravings as illustrations. Without such 

explanatory "Ahima Rezons," the understanding of the ritual and its peculiar 

language and symbolism would be impossible. Other Masonic publications of 

similar content are the manuals and text books. 

4. Book of the Law 

The "Book of the Law" is a synonym for the technical term "Volume of the 

Sacred Law," which is explained below. It denotes the book containing the laws 

of the Mason's God, depending on his religion: 

Masonically, the Book of the Law is that sacred book which is believed 

by the Mason of any particular religion to contain the revealed will of 

God [...]. Thus, to the Christian Mason the Book of the Law is the Old 

and New Testaments; to the Jew, the Old Testament; to the Mussulman 

[sic], the Koran; to the Brahman, the Vedas; and to the Parsee, the 

Zendavesta. 856 

7. Volume of the Sacred Law 

In the Christian Masonic stream, the "Volume of the Sacred Law "(V.S.L.), 

in French "Volume de la sainte Loi," "Volume de la Loi sainte," or "Volume de 

la Loi sacrée," is the Bible. However, similar to the "Book of Law" mentioned 

above, the V.S.L. can also be the holy book of other religions: 

856 EOF, p. 113. 

Dans les pays d'Europe, d'Amérique, d'Océanie, le V.S.L. en usage est 

la Sainte Bible, car elle est le Livre sacré de la très grande majorité. Il 

est d'usage de l'ouvrir à l'Ancien Testament pour l'initiation d'un 

israélite. Pour celle d'un chrétien, la page à laquelle il est ouvert est 

indifférente, le Volume entier étant son Livre sacré. (Au Rite Rectifié,

292 


cependant, le Rituel prescrit de faire prêter le serment sur l'Évangile 

selon saint Jean.) 

Si le candidat est d'une réligion non chrétienne, il prêtera serment sur 

le V.S.L. de sa confession, le Koran par exemple [...]. 857 

5.5 Elements and Nature 

Although the vocabulary taken from the semantic field of nature constitutes a 

minor part of the technical terms employed in Freemasonry, there are several 

metaphors worth noting. 


1 acacia 858 immortality 

2 amaranth 859 immortality 

3 chalk, charcoal, and 

clay ( "Earthen Pan") 

freedom, fervency, and zeal 

4 clouded canopy 860 

universality of Freemasonry 

( starry-decked heaven) 

5 cloudy ( foul) unfavorable ballot 

6 ebb and flow connected with punishment for 

traitors according to Masonic 

oath 

7 forget-me-not sign of recognition for 

Freemasons during Nazi era 

8 metal wealth; or vices 

9 Moon Lodges lodges meeting at full moon 

10 Mount Moriah in American rituals: a symbol 

of the height of Masonry 

11 Orient 861 city where a Masonic Grand 

body is located 

12 rain 

the approaching of profanes; 

and snow 

the approaching of women 

13 shibboleth 862 ear of corn; password of 

Second Degree 

857 DFM, p. 221. 

858 For explanation, see chapter on symbolism. 

859 For explanation, see chapter on rituals, the Royal and Exalted Degree of the Amaranth. 

860 For explanation, see chapter "Rooms & Furniture," and here, "The Lodge." 

861 For explanation of "Orient, Valley, and Zenith," see chapter "Peculiarities of the Masonic Language." 

862 For explanation, see chapter on symbolism.


14 Star, Eastern 863 androgynous order 

15 valley city where a Scottish Rite body 

is located 

16 wind, a Mason's journey of knowledge from 

East to West 

17 Zenith decrees of the Supreme 

Council of the 33d degree are 

dated from the 

Zenith 

3. Chalk, Charcoal, and Clay ("Earthen Pan") 

These terms from the semantic field of nature which have nothing to do with 

operative Masonry are a little surprising to profanes who try to establish their 

link with Freemasonry. However, not only the Masonic cyclopedias and 

dictionaries explain the meaning of the triplet, also the Masonic monitors and 

manuals refer to it, even with illustrations, since these three words constitute a 

part of the lesson the Entered Apprentice receives. Thus, the cyclopedias explain 

almost unanimously: 

By these three substances are [...] symbolized the three qualifications 

for the servitude of an Entered Apprentice - freedom, fervency, and 

zeal. Chalk is the freest of all substances, because the slightest touch 

leaves a trace behind. Charcoal, the most fervent, because to it, when 

ignited, the most obdurate metals yield; and clay, the most zealous, 

because it is constantly employed in man's service, and is as constantly 

reminding us that from it we all came, and to it we must all return. 864 

Simons' Standard Masonic Monitor from 1888 depicts the three substances, 

resolving their figurative meaning by stating that "Entered Apprentices should 

serve their Masters with freedom, fervency, and zeal," 865 and using almost the 

same explanatory text as the cyclopedia quoted above. 

863 For explanation, see chapter on rituals, the Order of the Eastern Star. 

864 EOF, p. 141. A similar explanation of these three terms is found in GHCDF, p. 456, and in IFL, 

p. 876 ("Freiheit, Wärme und Eifer"). 

865 Simons, p. 46.

294 


chalk, charcoal, and clay = freedom, fervency, and zeal 

"Clay" in this context is synonymous with "earth," and Simons adds a 

romantic and metaphorical passage on the zeal of Mother Earth, who alone has 

never proved unfriendly to man, since when man is "called upon to pass through 

the 'dark valley of the shadow of Death,' she once more receives us, and piously 

covers our remains within her bosom; thus admonishing us that as from it we 

came, so to it we must shortly return." 866 This phrase contains a lecture on death, 

a constant reminder in the three degrees of Masonry, especially the third. 

"Earthen Pan" is an old term once used for the last part of the triplet, denoting 

earth: "In the lectures of the early part of the eighteenth century used as a symbol 

of zeal, together with chalk and charcoal, which represented freedom and 

fervency. In the modern lectures clay has been substituted for it. Pan once 

signified hard earth, a meaning which is now obsolete [...]." 867 

5. Cloudy 

"Cloudy" is a negative term, not as hard as "dark" or "black," and employed 

in Freemasonry to denote an unfavorable ballot, that means a candidate who has 

applied for membership is blackballed. According to an English Masonic 

cyclopedia, the use of this term is incorrect, and another word should be 

substituted: "A word sometimes improperly used by the Wardens of a Lodge 

when reporting an unfavorable result of the ballot. The proper word is foul." 868 

However, the term "foul," meaning "wet and stormy," is also connected with the 

weather and thus is taken from the same semantic field into Freemasonry. 

866 Simons, p. 47. 

867 EOF, p. 226. The same explanation is found in IFL, p. 393 ("harte, gebrannte Erde"). 

868 EOF, p. 157.

6. Ebb and Flow 


The historical Masonic oath, which was taken into the ritual in the 18 th 

century and is not used any more, 869 contains within the punishment for traitors 

the phrase "buried in the sand of the sea at low water mark, or a cable's length 

from the shore, where the tide regularly ebbs and flows twice in twenty-four 

hours" 870 . According to the IFL, this is the symbolical tradition of a form of 

punishment for treason applied until the 13 th century. The German Masonic 

cyclopedia cites such a historical source which stems from London, about 1305: 

"Und die Strafe sei, wer den Tod wegen Verrates verdient hat, der soll 

angebunden werden an einem Pfosten in der Themse zu Wood Wharf [...], zwei 

Ebben und zwei Fluten des Wassers." 871 

7. Forget-Me-Not 

forget-me-not pin 

The forget-me-not was worn as a pin during the Nazi regime in Germany as a 

sign of recognition among the Masons, when it had become dangerous to display 

the square and the compass publicly. (Cf. illustration on the right; the pin was 

purchased from a German seller of Masonic paraphernalia in 2001.) This symbol 

was elected in 1934 by the German Grand Lodge of the Sun in Bayreuth: 

"Masonry had gone underground and it was necessary that the Brethren have 

some readily recognizable means of identification. [...] In the Concentration 

Camps and in the cities a little blue Forget-Me-Not distinguished the lapels of 

those who refused to allow the light of Masonry to be extinguished." 872 When the 

Grand Lodge of the Sun was reopened in 1947, this symbol was proposed and 

adopted as the official emblem of the first annual convention of those who had 

survived. Then, at the Annual Convent of the United Grand Lodge of Germany, 

A.F. & A.M., in 1948, the pin was adopted as official emblem honoring brethren 

869 Cf. IFL, p. 394. 

870 Cf. chapter on rituals, and here "Emulation Working." 

871 IFL, p. 394. 

872 Pollard, p. 46.

296 


who carried on their work under averse conditions. Dr. Theodor Vogel, the 

Grand Master of the newly-formed UGL, A.F. & A.M., presented such a pin to 

each of the representatives of the Grand Jurisdictions with which the UGL 

enjoyed Fraternal relations at the Grand Masters Conference in the United States. 

According to Pollard, who cites The American-Canadian Trestleboard, in most 

lodges of the U.S., the Forget-Me-Not is presented to new Master Masons, who 

are briefly told the history of this emblem. 873 Today, there exists an English 

speaking lodge named Forget Me Not N°. 896 at Heilbronn, Germany. 874 

8. Metal 

Prior to the initiation ceremony, the candidates are divested of metal things 

before they enter the lodge room. They have to hand over their money, rings, and 

other valuables, in order to symbolize that they are all equal, and that they enter 

the lodge in a poor state, which is further to remind the candidates that charity is 

required of them. This initiatory tradition can be traced back to the Talmud: 

In the divestiture of metals as a preliminary to initiation, we are 

symbolically taught that Masonry regards no man on account of his 

wealth. The Talmudical treatise "Beracoth," with a like spirit of 

symbolism, directs in the Temple service that no man shall go into the 

mountain of the house, that is, into the Holy Temple, "with money tied 

up in his purse." 875 

However, a distinction has to be made between "metal" and "metal tools." 

The prohibition of "metal" in the sense of money is explicable; as to the 

forbidden metal tools, CME can offer no plausible explanation, merely referring 

to the old superstition that some metals are considered evil: 

There are ideas presented in some Masonic ceremonies calculated to 

disparage the use or even the presence of metal in the lodge, so far as 

Craft Masonry extends, but the explanation of the reason is rather 

puerile. It is possibly the relic of the old superstition that some metals 

were evil or had evil influences. Among these were iron. Accordingly, 

when we read in I Kings 6:7 that "there was neither hammer, nor axe, 

nor any tool of iron heard in the house while it was building," we may 

interpret the statement as including only iron and not eliminating copper 

or bronze. The symbolism has not been very faithfully preserved, 

however, for the Grand Lodge of England included among its 

873 Cf. Pollard, p. 47. UGL, A.F. & A.M., means "United Grand Lodges of Ancient, Free & Accepted 

Masons" of Germany. 

874 Cf. CME, p. 423. 

875 EOF, p. 482.


innovations the Grand Sword Bearer, who certainly carries steel into the 

Grand Lodge. Probably most high degrees also have swords, armor, 

crowns, and various other metal ornaments and equipment. 876 

The French Masonic dictionary backs up the theory of the evil qualities of 

metal: "Au 2e Degré du Rite Rectifié, symbolisent les vices. Le candidat les 

laisse choir au sol durant ses voyages symboliques." 877 However, the EOF offers 

a more comprehensive explanation of the quietness during the erection of King 

Solomon's temple, due to the absence of metal tools, by reflecting on the 

metaphorical sense of the "spiritual" building: 

We are told in Scripture that the Temple was 'built of stone made ready 

before it was brought thither: so that there was neither hammer, nor axe, 

nor any tool of iron heard in the house while it was in building.' (1 

Kings vi. 7.) Masonry has adopted this as a symbol of the peace and 

harmony which should reign in a Lodge, itself a type of the world. But 

Clarke, in his commentary on the place, suggests that it was intended to 

teach us that the Temple was a type of the kingdom of God, and that the 

souls of men are to be prepared here for that place of blessedness. There 

is no repentance, tears, nor prayers: the stones must be all squared, and 

fitted here for their place in the New Jerusalem; and, being living 

stones, must be built up a holy temple for the habitation of God. 878 

This explanation makes it easy for us to understand that the living stones, or 

rough ashlars, for a spiritual building must be carved during life on earth, so that, 

consequently, there is no sound of metal tools to be heard during the erection of 

the celestial building itself, for which only the finished stones are employed, i.e. 

the perfect characters, or perfect ashlars. 

9. Moon Lodges 

This term stems from an attempt to unify Masonry by fixing a common date 

for lodge meetings, namely around full moon. This choice of time was certainly 

of advantage before the invention of electricity. It worked out for some lodges, 

but never became a universal rule: 

There was a very practical reason for fixing meetings around the night 

of a Full Moon for [...] there would be natural illumination [...]. Such 

lodges were often referred to as Moon Lodges. Examples in California 

876 CME, p. 417. 

877 DFM, p. 168/169. 

878 EOF, p. 482.

298 


still persisting are Mariposa Lodge No. 24 and Georgetown Lodge No. 

25, both of which meet Saturday on or before the Full Moon. 879 

Moon Lodges are the opposite of "Day Light Lodges," lodges in England and 

America for Masons who work at night and therefore have to go to lodge during 

daytime, for example journalists, artists, and typesetters: "Dazu gehören [...] z.B. 

die aus Musikern, Schauspielern und Artisten zusammengesetzten St.-Cäcilia- 

Logen in New York und Chicago." 880 

10. Mount Moriah 

According to Mackey's Encyclopedia of Freemasonry, the Biblical Mount 

Moriah which was also venerated by the Jews is sacred to the Freemasons. 

Mackey states that the Masons "have given to Mount Moriah the appellation of 

the ground floor of the Lodge, and assign it as the place where what are called 

'the three grand offerings were made.' " 881 In Masonry also exists the expression 

"the Lodge rests on holy ground." 882 Mackey explains the "three grand offerings 

of Masonry" 883 thus: the first grand offering is that Abraham was willing to 

sacrifice his beloved son Isaac on Mount Moriah; the second grand offering is 

the altar built there by David when his people were afflicted with a pestilence; 

and the third is the dedication of King Solomon's temple which was erected on 

Mount Moriah to the service of Jehovah. 884 

A German Masonic encyclopedia underlines that the expression "Mount 

Moriah" is typically American and alludes to the high standard of Freemasonry: 

[...] in Amerika oft angewendetes Symbol für das 'hohe Niveau des 

Maurerbundes'. Jerusalem hat zwei Hügel: Zion und Moriah. Die Stadt 

wurde auf ersterem erbaut, Salomons Tempel sowie die Nebengebäude 

auf letzterem. Obgleich der M. ein ziemlich niedriger Hügel ist, wird in 

amerikanischen Ritualen der Tempelberg als Inbegriff der Höhe 

angeführt. 885 

879 

CME, p. 426. 

880 

IFL, p. 1553, under the entry "Tageslichtlogen." 

881 

EOF, p. 492. 

882 

Ibid, p. 310. 

883 

Cf. ibid, p. 311. 

884 

Ibid, p. 311. 

885 

IFL, p. 1067.

11. Rain and Snow 


An interesting metaphor can be observed with regard to the secrecy of 

Freemasonry. The lodge has to be "properly tiled" against intruders who are not 

privileged to attend the ritualistic ceremony. Therefore, some kind of a warning 

cry had to be invented to announce the approaching of such an undesired person. 

Thus, it was - and according to a German Freemason whom we have interviewed 

in 2000 - still is a custom to use the expression "it rains" for the appearance of a 

profane 886 : "It was a custom among the English Masons of the middle of the last 

century, when conversing together on Masonry, to announce the appearance of a 

profane by the warning expression "it rains." The custom was adopted by the 

German and French Masons, with the equivalent expression, es regnet and il 

pluie." 887 The EOF in its 1921 edition places the use of this warning cry in the 

19 th century. A climax which denotes the approaching of a woman is the 

expression "it snows," invented by the German and French Masons, according to 

the same source: 

Baron Tschoudy, who condemns the usage, says that the latter refined 

upon it by designating the approach of a female by il neige, it snows. 

Dr. Oliver says [...] that the phrase "it rains," to indicate that a cowan is 

present and the proceedings must be suspended, is derived from the 

ancient punishment of an eavesdropper, which was to place him under 

the eaves of a house in rainy weather, and to retain him there till the 

droppings of water ran in at the collar of his coat and out at his shoes. 888 

16. A Mason's Wind 

The interpretation of "a Mason's wind" is based on the four points of the 

compass. Thus, according to the IFL, in very few Masonic catechisms of the 18 th 

century can be found the question "How blows a Mason's Wind?," to which the 

answer is, "Due east and west." The direction of the wind is said to designate the 

shift of knowledge from east to west, and as we already know, the master sits in 

the East, embodying the wise King Solomon, thus distributing knowledge to the 

"darker" parts where it has not yet penetrated: "Die Frage soll die Wanderung der 

Erkenntnisse vom Osten nach Westen symbolisieren." 889 General knowledge is 

also said to have come to us from the Orient. This transmission of wisdom from 

the East explains, for example, why the North is considered the place of 

886 Cf. also IFL, p. 1293: " 'Es regnet' bedeutet im freimaurerischen Sprachgebrauch die Anwesenheit 

Profaner." 

887 EOF, p. 607. 

888 Ibid. 

889 IFL, p. 1711.

300 


darkness, symbolical of the yet uninitiated, and the North-East corner accounts 

for the newly initiated candidate, representing the cornerstone. 

5.6 Finances 


1 Almoner 

(cf. "Gabenpfleger," 

"Almosenier") 

2 Alms-Box, 

or Mason's Box 

(cf. "Witwensack" or 

"tronc de bienfaisance") 

3 giving "to the broken 

column" 890 

2. Alms-Box 

The Alms-Box is one of the oldest institutions in a Masonic lodge. It is 

frequently mentioned in the minutes of old lodges in Scotland in the 17 th century, 

which suggests that charity was once a main purpose of the order 891 : "Invariably 

such references give the impression that the Box was one of the principal 

concerns of the lodge, from which we may assume that it was in almost constant 

employment as a means of relief for members and their families." 892 An example 

for such an early mentioning of the Alms-Box is found in the Laws and Statutes 

of the Lodge of Aberdeen, 1670, which read: "So ends the names of all who are 

the Authoires off this Book and the Mason's box [...]." 893 An America, the Alms- 

Box is only used in the Southern Jurisdiction of Scottish Rite Masonry, where it 

is required by statute to be present at every lodge meeting. 

890 

Cf. Chapter 9.3 on Masonry in folk-art (jokes). 

891 

Cf. also Section 8.4.1 on charity. 

892 

CME, p. 28. 

893 

Ibid. 

lodge officer collecting money 

for charities 

box in which money for 

charities is collected 

spending money on charities 

4 wages symbolic reward for Masonic 

work 

5 increase of wages 

(cf. "Lohnerhöhung" or 

"augmentation de 

salaire") 

getting a higher degree


An interesting metaphor can be observed in German Masonry where the 

Alms-Box is called "Sack der Witwe" 894 or "Witwensack" 895 As will be shown in 

points 33 and 34 of Section 5.8 below, the expression "widow" is a synonym for 

Freemasonry; and "the widow's sons," for Masons. Here, the widow's box goes 

around to collect money for real widows (and orphans, etc.). In the ancient 

lodges in Belgium, there existed a curious custom: the brethren used to buy 

substitute coins, called "Deniers de la veuve" (something like widow's penny), 

for a sum they could choose themselves. When the box went around, each 

brother gave an identical coin, symbolically all paying the same amount, so that 

there was equality between the richer and the poorer Masons. 896 

4. Increase of Wages 

The old constitutions of the operative masons contained fixed rules about the 

wages of the craftsmen. Freemasonry has symbolically taken over this custom. 

We can read in the ritual that the Senior Warden is situated in the West, "to pay 

the craft their wages, if any be due, and see that none go away dissatisfied." 897 

These wages are, of course, not pecuniary but symbolic. They are the moral 

values which are gained out of the Masonic lectures. Here, we are reminded of 

Claudy's book A Master's Wages. 

According to the EOF, "[t]o ask for an increase of wages, is, in the technical 

language of French Masonry, to apply for advancement to a higher degree." 898 

Also the French Masonic dictionary is convinced that this expression is purely 

French: "Augmentation de salaire: Vieille expression rappelant la Maçonnerie 

opérative, et qui désigne le passage d'un maçon à un grade supérieur. Il semble 

que cette expression imagée soit pruement française." 899 However, this 

terminology is also known in German Masonry: "Lohnerhöhung heißt im 

gebrauchtümlichen Sprachschatze jede Graderhöhung, Beförderung." 900 

5.7 Mock Expressions 

Mock expressions are relatively rare in the noble language of the Royal Art, 

since they rather belong to the "slang" category. However, the self-criticism of 

894 IFL, p. 549. 

895 IFL, p. 1715. 

896 Cf. IFL, p. 332. 

897 Lester, p. 20. 

898 EOF, p. 349. 

899 DFM, p. 74. 

900 IFL, p. 953.

302 


the institution has caused the early development of the following terms, which all 

ridicule the vanity, laziness, ignorance, or gluttony of certain unworthy brethren: 


1 bright Mason or Parrot 

Mason 

superficial Mason who can 

repeat the ritual without 

understanding it 

2 Brother Jonathan nick name for an American 

3 Cordonnite (French:) vain Mason who 

wants to make Masonry a 

career 

4 Jug Masons false Masons during Morgan 

excitement in the U.S. 

executing mock initiations for 

fees consisting of a jug of 

whisky 

5 Knife and Fork Masons Masons to whom the banquet 

and not the work is the 

essential 

6 Leg of mutton Masons nick name for certain Masons 

(Phealon and Macky) who 

initiated candidates without 

having the knowledge, for the 

purpose of a good dinner 

7 McMasons nick name describing Masons 

who have gone through "oneday 

classes" of Masonic 

instruction 

8 Petticoat Mason nick name for a male Mason 

belonging to the Order of the 

Eastern Star 

9 "Rusty Nail" Degree short program for use in a tiled 

Lodge designed to refresh 

memories of brethren holding a 

valid dues card who are not 

regular in their lodge 

attendance 901 

10 Three Point Brothers nick name for Freemasons 

because of the sign ∴ 

901 Cf. CME, p. 585. As source is stated: "For information write MSA, Silver Spring, MD 20910, 

Short Talk Bulletin, March, 1994." (MSA = Masonic Service Association.)

1. Bright Mason 


That not all Masons are equal but distinguish themselves by their zeal shows 

in the satirical expressions invented for the over-ambitious among their own 

members, who want to show off by knowing the ritual by heart. Thus, MD 

defines a "bright Mason" as a brother who is "well acquainted with the ritual, the 

forms of opening and closing, and the ceremonies of initiation. This experience 

does not, however, in its technical sense, appear to include knowledge of the 

history and science [...]." 902 This encyclopedia concludes that bright Masons are 

not necessarily learned men, and further states that there are several learned 

Masons who are "not very well versed in the exact phraseology of the ritual." 903 

According to CME, this term was seldom used: "A term no longer heard, and 

possibly not heard much, if at all, after the 19 th century. It was applied to one 

proficient in rituals and lectures." 904 

Parrot Mason (synonym of "bright Mason") 

CME contains an entry referring to "Parrot Mason" as to one who memorizes 

the ritual perfectly while being ignorant of its meaning, purpose, or philosophy, 

i.e. merely a verbal perfectionist, synonymous with "bright Mason." 905 The IFL 

offers the same interpretation: "Papageienmaurer [...] nennt man im "Slang" der 

amerikanischen Logen solche, die das Äußerliche der Freimaurerei wohl 

beherrschen und das ganze Ritual nachplappern können [...]." 906 An ironic 

newspaper article from the "Master Mason" of the 1920's compares such a 

Mason with a music teacher who coaches a pupil to name every note, without 

enabling him to produce any piece of music therewith: 

Can you imagine a music teacher coaching a pupil to name in perfect 

sequence every note in a great musical masterpiece; every flat, every 

sharp, every major and minor chord, but never bothering to teach the 

pupil to interpret these notes and to reproduce them? Perfect nonsense, 

of course. Utterly absurd! And why? Because it would mean nothing 

except that the music teacher had developed a queer kind of mental 

freak - a note-parrot, perhaps. Yet no more nonsensical, no more absurd, 

than a Masonic system which teaches men to commit chapters of ritual 

to memory but which never interprets these chapters, thereby 

developing an equally queer mental freak - a ritual-parrot. 907 

902 MD, p. 136. 

903 Ibid. 

904 CME, p. 110. 

905 CME, p. 464. 

906 IFL, p. 1186. 

907 Douglas Martin, article "Blind Men -Dark Closets - Black Hats," in: The Master Mason (1925), p.191/192.

304 


The IFL adds that such kind of Masons are mostly pedants who remark on 

every small mistake of the Master 908 , and makes a reference to the humorist Roe 

Fulkerson, who has satirized a Parrot Mason in his "Portrait Gallery," at which 

we will now take a closer look. Fulkerson's satire appears in his "Dollar Masonic 

Library" from 1927 (ten volumes for one dollar). These tiny booklets, 

comprising works like "The Little Masonic Dictionary," "Facts and Fables of the 

Craft" by Haywood, "The Man Who Would Be Kind" by Rudyard Kipling, who 

was a Mason, etc. were evidently thought a fit present for Masons, and worth 

their price, too. In the booklet concerned, Roe Fulkerson represents a tour guide 

leading visitors through a Masonic Gallery of art, explaining the portraits of 

distinguished and N.P.D. (not particularly distinguished) brethren to them. The 

first of his remarks on the portraits deals with the frames, which are symbolic of 

the peculiar characters shown in the pictures - as in this case: "Picture nicely 

framed in phonographs and covers off of out-of-date issue of Monitor." 909 The 

Parrot Mason, erroneously referred to in the IFL as the "The Symbolist," 910 here 

is called "Brother Eager": "Doesn't know anything but ritual. Doesn't want to 

know anything else. Doesn't believe there is anything else to Masonry. Our 

Lodge wouldn't want any more like him, but couldn't get along without him. Is 

thinking of giving him a present. Undecided between gold inlaid megaphone and 

parrot." 911 

2. Brother Jonathan 

As the Germans received the nick name "Krauts," the Russians that of "Ivan," 

and the British that of "Tommies" during the Second World War, there is an old 

nick name of Masonic origin applied to Americans. It resulted from a council of 

war under Washington, during which no consent was found. Finally, Washington 

suggested to "ask brother Jonathan," meaning the Mason Jonathan Trumbull who 

was highly esteemed for his principles and open-heartedness: 

908 IFL, p. 1186. 

909 Fulkerson, p. 41. 

910 Cf. IFL, p. 1186. 

911 Fulkerson, p. 41. 

912 IFL, p. 226. 

Bruder Jonathan, Spitzname des Amerikaners, ist freimaurerischen 

Ursprungs. Als in einem Kriegsrat unter Washington keine 

Übereinstimmung zu erzielen war, unterbrach dieser die Verhandlung 

mit dem Worte: "Wir wollen Bruder Jonathan fragen." Er meinte damit 

den seiner Grundsätze und seiner Offenheit wegen besonders 

geschätzten Freimaurer Jonathan Trumbull. 912

3. Cordonnite 


A term ridiculing the vanity of Masonic career hunters is to be found in 

French Masonry, where "le cordon" is the Masonic badge of honor: " 

'Cordonnite'. Terme d'argot maςonnique, forgé pour railler les maςons trop 

pressés d'accéder aux Hauts Grades. [...]" 913 We have found no synonym in the 

English or German Masonic languages. 

4. Jug Masons 

This is a typical American expression stemming from the times of the scandal 

about the abduction of William Morgan 914 in 1826, and was employed for a 

group of mockers pretending to be Freemasons who initiated profanes allegedly 

using Morgan's exposé as ritualistic background. Lodges established by them 

were consequently called "Jug Lodges." The initiation fee consisted of a jug of 

whisky or the equivalent in money, which shows the "sacrilege" of their 

activities. 

An opprobrious epithet bestowed, during the anti-Masonic excitement, 

upon certain assemblages of worthless men who pretended to confer the 

degrees upon candidates weak enough to confide in them. They derived 

their instructions from the so-called expositions of Morgan, and exacted a 

trifling fee for initiation, which was generally a jug of whisky, or money 

enough to buy one. They were found in the mountain regions of North 

and South Carolina and Georgia. 915 

A similar explanation is also found in TRMC by Mackenzie 916 , in CME 917 , 

and in the French Masonic dictionary, which literally translates the term with 

"Maςons de pichet." 918 

5. Knife & Fork Masons 

The mock expression Knife & Fork Degree, a jibe cast at Masons who attend 

lodge meetings mostly because of the free dinner and refreshments instead of the 

913 DFM, p. 104. 

914 Cf. chapter on anti-Masonry. 

915 EOF, p. 373. 

916 Cf. TRMC, p. 394. 

917 Cf. CME, p. 341. 

918 DFM, p. 149.

306 


work, is mentioned in CME, in Mackey's EOF, and in the IFL 919 . It is not to be 

underestimated, for "[i]t is not improbable that Symbolic Freemasonry owes its 

existence to the love of good food and fine fellowship in the lodges of the 16 th 

and 17 th centuries [...]". 920 This metaphor is also worthy of note because of its 

respectable ancestry, having been coined by Laurence Dermott, Grand Secretary 

of the Ancient Grand Lodge of England, in his Ahiman Rezon, of which the first 

printing appeared in 1754. Thus, Dermott speaks sarcastically about the 

"Moderns": "It was also thought expedient to abolish the old custom of studying 

geometry in the Lodge; and some of the young brethren made it appear that a 

good knife and fork in the hands of a dexterous brother, over proper materials, 

would give greater satisfaction and add more to the rotundity of the Lodge than 

the best scale and compass in Europe." 921 

It has already been said that the "Antients" were the rival Grand Lodge of the 

so-called "Moderns," and here Dermott criticizes the demoralization of the 

competitive system. However, the term "Knife and Fork Masons" must not be 

neglected, for "... if Masonic historians were entirely adequate to their task, they 

would give much more consideration than they do to the Knife and Fork Degree, 

which was popular long before The Three Degrees were known." 922 Most 

certainly, the "table lodges" and the banquets have lured many candidates into 

the organization, maybe even more than those attracted by the secrecy and the 

ritual. 

Today, we still find this mock expression used, especially in America, where 

a whole fun article trade has evolved around it, comprising cooking aprons, 

postcards, and tie tacks. It has even found a way into poetry: 

The Knife & Fork Degree 1 

I do not attend the meetings, 

For I've not the time to spare, 

But every time they have a feast, 

You will surely find me there. 

I cannot help with the degrees, 

For I do not know the work, 

But I can applaud the speakers, 

And handle a knife and fork. 

I'm so rusty in the ritual, 

That it seems like Greek to me, 

But practice has made me perfect, 

In the Knife and Fork degree. 

919 Cf. CME, p. 347; EOF, p. 384; IFL, p. 844. 

920 CME, p. 347. 

921 EOF, p. 384. 

922 Ibid.


cooking apron of the Knife & Fork Degree 

postcard for the Grub Degree tie tack

308 

6. Leg of mutton Masons 


In another historical source, there is an expression almost synonymous with 

"Knife & Fork Masons," which was employed in a special case for two brethren: 

[...] a complaint was made against Thomas Phealon and John Macky, 

better known by the name of the "leg of mutton Masons," who had 

pretended to confer the degree without knowing anything about it. The 

record says: "In the course of the examination, it appeared that Phealon 

and Macky had initiated many persons for the mean consideration of a 

leg of mutton for dinner or supper, to the disgrace of the Ancient Craft. 

[...]" 923 

7. McMasons 

A relatively new mock expression designating a Mason who has to proove 

his proficiency in a one-day class in order to attain a higher office is 

"McMason." It alludes to the fast-food chain McDonald's, and Henderson and 

Pope use it: 

Some Grand Lodges have experimented with a different style of 

proficiency test, requiring candidates for promotion to be able to answer 

a series of questions in their own words, thus demonstrating an 

understanding of the subject matter. Even more recently, some Grand 

Lodges are experimenting with 'One-day Classes', which do not require 

the old proficiency tests between degrees, and whose critics describe the 

results as 'McMasons', referring to the fast-food chain. To be fair, the 

experiment has not been conducted for a sufficient time to draw reliable 

conclusions. 924 

8. Petticoat Mason 

In Pollard's book on Masonic humor, Tied To Masonic Apron Strings, we 

come across the mock expression "petticoat Mason" denoting a male Member of 

the Order of the Eastern Star, which is androgynous and seems to be more 

appropriate for women regarding its ceremonial contents (cf. our ritualistic 

chapter 8.2.2). This becomes obvious when we consider the floral metaphors, as 

923 

"Capitular Masonry; or, the Royal Arch Chapter, by Henry R. Evans," in Little Masonic Library I., 

p. 13. 

924 

Henderson and Pope, vol. I, p. 76.


well as the five Biblical heroines celebrated in the ceremonies. Pollard in his 

satire reports on a man having finally succumbed to his wife's wishes to become 

an Eastern Star Mason. He was kidded about becoming a "petticoat Mason" by 

his acquaintances, and had to hear the usual taunts about what he would have to 

go through in his initiation. However, finding the initiation impressively and full 

of dignity, the man was almost disappointed. His wife in all seriousness had 

insisted that he wear lace-trimmed bloomers, but no one required to see whether 

he was "properly prepared" (the Masonic technical term for being "properly 

clothed," etc.). Thus, the candidate on his own initiative "forthwith dropped his 

pants, exposing bright lavender bloomers, trimmed in yards of lace." 925 

10. Three Point Brothers 

The nick name "Three Point Brothers" for Freemasons originated with the 

use of three points as a sign for an abbreviation on documents of the French 

Grand Orient in 1774. This custom soon became popular among the Masons, and 

many speculations arose as to the true significance of these points (cf. also 

Section 6.1 on abbreviations) - whether they denoted the three "Great Lights," or, 

in a figurative sense, alluded to the stations of the Worshipful Master and the 

Senior and Junior Wardens in the lodge, or to the Holy Trinity, or the initial 

name of God, symbolized by the Hebrew letter Yod. 

It was formerly fashionable in Masonic writing, especially in the higher 

degrees, to use three dots in triangular form [...] instead of the usual 

period after initials. The practice started in France and [...] was 

originated by the Grand Orient, [...] 1774. So, Freemasons came to be 

called Three Point Brothers. The custom has attained some popularity 

in America. They are sometimes used in very formal Scottish Rite 

documents. 926 

However, the IFL argues that the Masons of the 18 th century used an archaic 

typesetting custom, since the three points already appeared in the ancient 

documents of monks. If this were true, the three points would have no Masonic 

symbolic meaning at all: 

Hinter Abkürzungen werden im freimaurerischen Schrifttum die drei 

Punkte gesetzt, bei Bezeichnung der Mehrzahl zumeist verdoppelt. 

Daher auch die Bezeichnung der Freimaurer als Dreipunktebrüder 

(Frères-Trois-Points). Sie werden zumeist als Symbol für die drei 

Lichter gedeutet. Diese Ableitung ist aber sicherlich falsch; Freimaurer 

des 18. Jahrhunderts haben [...] einen sehr alten Setzer- und 

925 Cf. Pollard, p. 23-24. 

926 CME, p. 652.

310 


Schreiberbrauch kopiert. Die drei P. erschienen schon in alten 

Mönchschriften. 927 

5.8 Names of Persons and Institutions 


1 Antients vs. Moderns Antients (or Ancients) = rival Grand 

Lodge founded in 1751; Moderns = 

Grand Lodge founded in London in 

1717 928 

2 cowan intruder, eavesdropper 

3 Craft Freemasonry 

4 Craftsman Freemason 

5 Gabaon a high place (French: Master Mason) 

6 Gabaonne (French:) widow of Master Mason 

7 High Twelve Club 929 Masonic luncheon club 

8 Lewis 

son of a Mason 

(Louveteau; Lufton) 

9 Lodge, clandestine irregular, illegal lodge (not lodge 

meeting clandestinely) 930 

10 Lodge, 

dormant (French: 

loges en sommeil 931 ) 

11 Lodge, 

just, perfect, and regular 

lodges that have ceased to work, but 

not to exist 

definition of legal lodge; 

a lodge is said to be "just," when it is 

furnished with the three Great 

Lights; "perfect," when it contains 

the constitutional number of 

members; and "regular," when it is 

working under a Charter emanating 

from a legal authority 932 

12 Lodge of Instruction in England, lodges attached by 

permission to regular lodges, 

affording great instruction to 

927 IFL, p. 380. 

928 Cf. DFM, p. 170. 

929 Cf. also the High Twelve homepage at http://www.emasons.org/HI12/what.htm 

930 Cf. DFM, p. 95. 

931 Cf. ibid, p. 203. 

932 Cf. EOF, p. 374.


working members; the most 

important being the Emulation 

Lodge of Improvement for Master 

Masons. It would be illegal to 

initiate at such lodges, but they have 

a great effect in maintaining order 

and proper ceremony. 933 

13 Lodge, Royal The Grand, or Royal Lodge over 

which Zerubbabel, Haggai, and 

Jeshua presided at the building of 

the Second Temple. Referred to in 

the Royal Arch degree. 934 

14 Lodge, Sacred according to tradition, the lodge over 

which King Solomon, Hiram King 

of Tyre, and Hiram Abiff presided at 

the building of the First Temple 935 

15 Low Twelve Club Masonic burial or death benefit club 

16 Masonry, Adoptive a name given to certain degrees 

resembling Masonry, and Masonic 

spirit, which have been invented for 

ladies who have claims upon the 

Order of Freemasonry, through 

relatives who are members of it 936 

17 Masonry, Antediluvian theory that Freemasonry originated 

(i.e., Primitive Masonry) before the Flood 937 

18 Masonry, Capitular Masonry conferred in a Royal Arch 

Chapter of the York and American 

Rites 938 

19 Masonry, Hermetic ~ Hermetic is a name applied to arts or 

alleged sciences such as Alchemy or 

Rosicrucianism and, hence, to some 

Masonic work such as Hermetic 

Rite 939 

20 Masonry, Operative vs. stonemasonry of the Middle Ages 

Speculative ~ 

vs. spiritual Freemasonry (since 

1717) 

21 Masonry, Primitive ~ term to describe the fanciful 

933 

Cf. TRMC, p. 455. See also Section 8.1.4 on Emulation working. 

934 

Cf. ibid. See also Section 8.1.3 on the Royal Arch ritual. 

935 

Cf. TRMC, p. 455. 

936 

MD, p. 83. Cf. also Section 3.2 on Freemasonry and women, and Section 8.2.1 on Pike's Masonry 

of Adoption. 

937 Cf. CME, p. 52. 

938 Cf. EOF, p. 133. 

939 CME, p. 312.

312 


Freemasonry said to have existed 

before the Flood; hence, 

synonymous with Antediluvian 

Masonry 940 

22 Masonry, Red ~ name for degrees claimed to be 

circulated by Jacobites (supporters 

of the House of Stuart) 941 

23 Masonry, Spurious ~ pretended Freemasonry, prohibited, 

not authorized 942 

24 Masonry, Stuart ~ rites allegedly established by the 

House of Stuart to use Freemasonry 

to recapture English throne (cf. Red 

25 Masons, adhering vs. 

Masons, seceding ~ 

(Seceders) 

Masonry) 

Masons who stayed with their lodges 

during the Morgan anti-Masonic 

excitement in the U.S. vs. those who 

withdrew from the order 943 

expression for Knights Templar 

26 Masons, Cross-Legged 

~ 

27 Masons, Gentlemen ~ speculative Masons 

28 Masons, Mock ~ anti-Masons holding a mock street 

procession in 1741 944 

29 Masons, Salute vs. stonemasons of Germany during 

Letter ~ 

Middle ages who had signs/words as 

mode of recognition, vs. those who 

had certificates 

30 Masons, St. John ~ Masons who practice and recognize 

no degrees of Masonry but those of 

Entered Apprentice, Fellow Craft, 

and Master Mason 945 

31 Masons, tramping ~ beggars pretending to be Masons 946 

32 profane non-Mason 

33 Royal Art Freemasonry 

34 Sons of the Light obsolete 

Freemasons 

expression for 

947 

35 Tyler (Tiler) 

officer guarding the outer door of 

(Couvreur; 

the lodge 

940 

Cf. ibid, p. 487. The Originator of this term was evidently William Hutchinson in Spirit of 

Masonry, 1775. Also used by Oliver and others. 

941 

Cf. CME, p. 511. 

942 

Cf. ibid, p. 630. 

943 

Cf. MD, p. 81; EOF, p. 675. See also Section 13.2 on the Morgan Scandal. 

944 

Cf. CME, p. 591; DFM, p. 170; IFL, p. 1050. 

945 Cf. EOF, p. 659. 

946 Cf. CME, p. 655. 

947 Cf. ibid, p. 626.


Ziegeldecker) 

36 Widow Freemasonry 

37 Widow's Son Freemason 

1. Antients vs. Moderns 

An early schism separated the English Masons into these two groups or 

Grand Lodges, who re-united in 1813. A French Masonic dictionary warns 

against confusing the chronology of the Moderns and the Antients, because the 

Moderns come first. It thus defines the Antients: "Nom donné dans un sens 

péjoratif à la Grande Loge fondée à Londres en 1717 par la Grande Loge rivale 

constituée en 1751 sous le vocable d'Antients (Ancients). Cette interversion ne 

doit pas tromper. C'est la Grande Loge la plus ancienne en date à laquelle 

s'applique le terme de 'Modern.' " 948 The technical term, "Ancient Craft 

Masonry," is given to the three symbolic degrees, Entered Apprentice, Fellow 

Craft, and Master Mason. As stated in Masonry Defined, the degree of Royal 

Arch is not generally included under this appellation, although, if considered a 

complement of the Third Degree, it must constitute a part of it. Thus, the articles 

of union between the two Grand Lodges of England, adopted in 1813, declare: 

"pure Ancient Masonry consists of three degrees and no more; viz.: those of the 

Entered Apprentice, the Fellow Craft, and the Master Mason, including the 

Supreme Order of the Holy Royal Arch." 949 

2. Cowan 

Q: Brother Tyler, your place in the Lodge? 

A: Without the inner door. 

Q: Your duty there? 

A: To keep off all cowans and eavesdroppers, and not to pass or 

repass any but such as are duly qualified and have the 

Worshipful Master's permission. 950 

The "first and constant care of Masons when convened" is to see that the 

lodge is "duly tyled." 951 That means that the Masons are among themselves, that 

they have the required degree, and that all outsiders and spies, as well as all 

Masons of a lower degree, are excluded. This is guaranteed by the Tyler, the 

watchman with the drawn sword in his hand who guards the door of the lodge in 

order to keep off all "cowans and eavesdroppers." The quotation above shows 

948 Cf. DFM, p. 170. 

949 MD, p. 102. 

950 Duncan, p. 12. 

951 Cf. ibid, p. 12/13.

314 


how these technical terms are employed in the ritualistic diction. But how did the 

term "cowan" originate? 

As stated in Masonry Defined, "[t]his is a purely Masonic term, and signifies 

in its technical meaning an intruder, whence it is always coupled with the word 

eavesdropper." 952 The technical term "cowan" first occurs in a Scottish record 

dating from 1598, the Schaw manuscript, which contains the following passage: 

"That no Master nor Fellow of Craft receive any cowans to work in his society or 

company, or send none of his servants to work with cowans." 953 The second 

edition of Anderson's Constitutions, published in 1738, shows the use of this 

expression among speculative English Freemasons: "But Free and Accepted 

Masons shall not allow cowans to work with them, nor shall they be employed 

by cowans without an urgent necessity; and even in that case they shall not teach 

cowans, but must have a separate communication." From this it becomes evident 

that "cowan" was a pejorative term denoting somebody ignorant, unprivileged, or 

untrained in a certain profession. An old Scottish dictionary by Jamieson 

contains the three following definitions of the term: "1. A term of contempt; 

applied to one who does the work of a Mason, but has not been regularly bred. 2. 

Also used to denote one who builds dry walls, otherwise denominated a drydiker. 

3. One unacquainted with the secrets of Freemasonry." 954 The compiler of 

MD therefore presumes that the word came to the English fraternity directly from 

the operative stonemasons of Scotland, "among whom it was used to denote a 

pretender, in the exact sense of the first meaning of Jamieson." 955 

As it is often the case in Freemasonry, especially with regard to pseudo- 

Hebraic expressions, there are numerous more or less improbable and far-fetched 

interpretations of this technical term. Some Masons believe that the roots of this 

Scottish word lie in the Greek, meaning "dog," or in the Hebrew "cohen," that is, 

"priest": "Man hat seine Sprachwurzel im griechischen küon (Hund), im 

hebräischen cohen (Priester), sogar im französischen "Chouans" aufzufinden 

geglaubt. Wahrscheinlich hängt es mit dem gotischen kujon zusammen 

(hominem imbellem et cujus capiti omnes toto illudunt, kujon appellare moris 

est)." 956 Dierickx defines a "cowan" as a casual laborer, who is distinguished 

from qualified operative masons because they possess the "Mason's word" that 

he has not: "Ursprünglich nannte man einen Meister, der Steinmauern ohne 

Mörtel errichtete, cowan, und später einen Steinmetzen, der, ohne den Beruf 

erlernt zu haben, ihn ausübte, nur einen "Gelegenheitsarbeiter". Um nun diese 

cowans von den qualifizierten Maurern zu unterscheiden, gab man letzteren das 

Maurerwort [...]." 957 

In the operative lodges of the stonemasons' guilds, the cowans were 

unpopular laborers. Masters were even reproached for employing them, and at 

some places there existed rules against the employment of cowans if there were 

952 

MD, p. 180/181. 

953 

Cited in ibid. 

954 

Cited in MD, p. 180/181. 

955 

Ibid. 

956 

IFL, p. 307/308. 

957 

Dierickx, p. 26.


skilled workmen available within a certain radius. There existed different grades 

of cowans, but not even a "master cowan" was allowed to enter an operative 

lodge, just as he was not entitled to artful work in stone: 

Der C. war in den Werklogen ein nicht gerne gesehener Hilfsarbeiter. 

Im ältesten Protokolle der Loge an der Marienkapelle in Edinburgh 

(1599) wird ein Meister getadelt, weil er C. beschäftigt. An anderen 

Orten gab es besondere Satzungen über C., die nur dann verwendet 

werden durften, wenn zünftige Bauleute in einem Umkreis von 15 

Meilen nicht aufgetrieben werden konnten. Die C. hatten auch 

Gradstufen ihrer Ausbildung. Doch wurden auch "Meister Cowans" 

niemals in die Logen zugelassen, ebenso wie man es peinlichst vermied, 

ihnen die künstlerischen Steinmetzenarbeit zuzuteilen oder zu erlauben. 

(IFL 307/308) 

The old proceedings of Scottish operative masonic lodges, such as the Lodge 

of Edinburgh (1599), Kilwinning Lodge (1623, 1645, and 1647), and others, 

mention the masons "without the word": 

In den Akten der Loge Kilwinning wird darunter verstanden "without 

the word", d. i. ein Baumann, der das Wort, d. i. die wirkliche Weihe 

nicht empfangen hat, jemand, der das Bauhandwerk ausübt, ohne aber 

eigentlich ordentlicher Zünftler zu sein. Nach Jamiesons Wörterbuch 

der schottischen Sprache sind C. Leute, die als unausgebildete Maurer 

tätig sind. Die Bezeichnung hat etwas Wegwerfendes, um so mehr als 

C. im Zusammenhang, cowans, interlopers, eavesdroppers 

(Einschleicher und neugierige Aushorcher) gebraucht wird. 

Ursprünglich nur als Bezeichnung des unausgebildeten, nicht 

qualifizierten Baumannes gebraucht, bekam es später in der 

spekulativen Freimaurerei den Sinn, den wir heute dem Worte "der 

Profane" geben. 958 

Thus, in speculative Freemasonry, the term "cowan" means about the same as 

"profane," that is a non-Mason. According to the IFL, this term was not used 

before 1717 in the English Masonic language. Prichard used it in 1730 as 

denoting eavesdropper, and Anderson employed it only in 1738, substituting it 

for the term "unaccepted Masons." 959 

The technical term "cowan" is also defined in non-Masonic dictionaries, for 

example in the OED, 960 which gives several correct interpretations sustained by 

different sources, of which the following is a selection: 1. Sc. "One who builds 

dry stone walls (i.e. without mortar); a dry-stone-diker; applied derogatorily to 

one who does the work of a mason, but has not been regularly apprenticed or 

958 IFL, p. 307/308. 

959 Cf. ibid. 

960 Cf. Oxford English Dictionary, Oxford University Press, 2000. Online version.

316 


bred to the trade." 2. "Hence, one uninitiated in the secrets of Freemasonry; one 

who is not a Mason." 3. "Slang. 'A sneak, an inquisitive or prying person.' " 4. 

"Attrib. Uninitiated, outside, 'profane.' " 

3. Craft 

According to the EOF, the term "craft" comes from the Saxon crœft, 

signifying skill or dexterity in any art. In the Masonic technical language, it has 

acquired a figurative sense and stands as a pars pro toto for Freemasonry itself: 

"In reference to this skill, therefore, the ordinary acceptation is a trade or 

mechanical art, and collectively, the persons practising it. Hence, 'the Craft,' in 

Speculative Masonry, signifies the whole body of Freemasons, wherever 

dispersed." 961 When referring to Freemasonry, "Craft" is capitalized. "Craft 

Masonry," the short form of "Ancient Craft Masonry," means the first three 

degrees (sometimes including the Holy Royal Arch; as stated in point 1. of this 

section). 

4. Craftsman 

In congruity with the above-mentioned term "Craft," a "Craftsman" is defined 

in the EOF as "a Mason." 962 

5. Gabaon 

This French term is a significant word in the high degrees. According to 

Oliver, "in philosophical Masonry, heaven, or, more correctly speaking, the third 

heaven, is denominated Mount Gabaon, which is feigned to be accessible only 

by the seven degrees that compose the winding staircase. These are the degrees 

terminating in the Royal Arch." 963 Accordingly, Gabaon is defined to signify "a 

high place." 964 However, besides being a place name, this technical term can also 

denote a Master Mason: "In a ritual of the middle of the last century [i.e., the 18 th 

c.], it is said that Gabanon is the name of a Master Mason. [...] Gabaon is a 

French distortion, as Gabanon is an English one, of some unknown word - 

connected, however, with the Ark of the Covenant as the place where that article 

961 EOF, p. 184. 

962 Ibid. 

963 Ibid, p. 289. 

964 Ibid.


was deposited." 965 Consequently, the technical term "Gabaonne" was employed 

in French Masonic language to denote the widow of a Master Mason. 

7. High Twelve Clubs vs. Low Twelve Clubs 

These metaphors result from the technical Masonic terms "low twelve," 

meaning death, and "high twelve," meaning the bloom of life. See also Section 

6.9 on Masonic hours, as well as Section 8.4.5 that deals with Masonic clubs. 

Consequently, "High Twelve Clubs" are luncheon clubs, instituted for a "happy 

social hour," whereas "Low Twelve Clubs" are death benefit clubs. 

As Low Twelve is synonymous with misfortune or death, Low Twelve 

Clubs are burial or death benefit clubs among Masons. 

Freemasonry has generally kept free of all forms of insurance but 

some have insisted from time to time on working up first one and then 

another plan for Freemasons only. These are usually separate from any 

management by the lodge but being a form of group insurance are 

beneficial if properly administered. There seems to have been no great 

demand for them, though they still exist in some places. 966 

As stated in the IFL, these voluntary death benefit associations only exist in 

American Masonry, where lodges like to sponsor them since their huge number 

of members guarantees a better security than spontaneous collections in urgent 

cases of aid for bereaved families: 

[...] zu deutsch Hochmitternachtsklubs, sind freiwillige Vereinigungen 

amerikanischer Freimaurer zum Zwecke rascher Hilfe im Falle des 

Ablebens eines Familienversorgers. Sie werden von amerikanischen 

Logen gerne gefördert, weil diese auf versicherungstechnischer Basis 

errichteten "death benefit clubs", ohne eigentliche 

Versicherungegesellschaften zu sein, durch den Umfang der Beteiligung 

eine größere Sicherheit geben als die aus der eigenen Logeninitiative 

entspringenden und oft unzulänglichen Sammlungen im Falle 

dringlicher Hinterbliebenenhilfe. 967 

The head organization of the High Twelve Clubs is the High Twelve 

International, Inc., founded at Sioux City, Iowa, in 1921 by E. C. Wolcott. The 

subsidiary High Twelve Clubs may be formed in any locality as long as fifteen 

Master Masons join. These clubs have to abide by the constitution, by-laws, and 

policies of the High Twelve International, Inc. They have a magazine called 

965 Ibid. 

966 CME, p. 391. 

967 IFL, p. 962.

318 


High Twelvian. According to the Constitution, the International is "non-political, 

non-sectarian, composed of representative business and professional men, who 

feel a keen interest in the welfare and progress of their communities and the 

affairs of the world and who desire to live the ideals taught in Masonry." 968 The 

aims of High Twelve Clubs are, among others, to unite Masons in the happy 

bond of a social hour, to inform them of the progress of Masonry, to encourage 

virtues that aid in civic betterment, to maintain educational facilities, and to give 

support and personal attention to the American youth. In 1995, there were 365 

active High Twelve Clubs in the United States and Hawaii, belonging to the 

High Twelve International, Inc. 969 

8. Lewis 

Q: If you had a son, and wished to give him a Masonic name, 

what would you call him? 

A: Lewis. 

Q: What does Lewis denote? 

A: Strength. 

Q: How is it depicted in a Masonic Lodge? 

A: By certain pieces of metal dovetailed into a stone, which forms 

a cramp, and enables the Operative Mason to raise great 

weights to certain heights while fixing on their proper bases. 

Q: Lewis being the son of a Mason, and his name denoting 

strength, what ought to be his duty to his aged parents? 

A: To bear the burthen [sic] and heat of the day, from which his 

parents by reason of their age ought to be exempt; to assist 

them in time of need, so as to render the close of their days 

happy and comfortable. 

Q: For this filial duty I presume he claims a privilege? 

A: He does, that of being made a Mason before any other person 

however dignified by birth or fortune. 970 

An interesting technical term not found in profane dictionaries is the Masonic 

word "lewis." The quotation above from the catechectical question-and-answer 

dialogue of the Entered Apprentice lecture of The Text Book of Freemasonry, 

dating from 1881, explains the provenance of the term "lewis" from the operative 

craft where it was a tool (a cramp) and its figurative meaning, a "Lewis" being 

the "son of a Mason." A corresponding definition of "lewis" is given in The 

'Standard' Ritual of Scottish Freemasonry: 

968 

CME, p. 137. 

969 

Cf. CME, p. 137. 

970 


p. 91.


The implement by which the Perfect Ashlar is suspended is termed a 

Lewis. Lewis denotes strength, and is here represented by certain pieces 

of metal dove-tailed into a stone, which forms a cramp, and enables the 

operative Mason to suspend stones at the height required, preparatory to 

fixing them. Lewis likewise denotes the son of a Mason, whose duty it 

is to bear the burden and heat of the day, from which his parents, by 

reason of their age, ought to be exempt; and to assist them in time of 

need, so as to render the close of their days happy and comfortable. 971 

Masonic dictionaries and encyclopedias 972 give synonymous interpretations 

of the technical term "Lewis" (English), "Louveteau" or "Louvetou" (French), 

and "Lufton" or "Louton" (German). The Internationals Freimaurerlexikon 

furnishes an explication for the peculiarity of applying the name of a working 

tool to a son of a Freemason, tracing the word back to 1737. "Lewis" originally 

referred to the name "Ludwig," alluding to the hope that the wife of Frederick 

Lewis, Prince of Wales, might give birth to a son. In this sense, the term "Lewis" 

was used in a song, "May a Lewis be born." In French, apart from the derivation 

from the working tool "louve," the deduction from the term "louveteau," "little 

wolf," was also popular among the Masons: 

Für die Entstehung dieser Bezeichnung wird folgende Erklärung 

gegeben: Als Friedrich Ludwig von Wales in den Bund aufgenommen 

wurde (1737), erwartete seine Gattin ihre Niederkunft. Ein Br. Goston 

verfaßte ein Lied, in dem die Zeile vorkam: "May a Lewis be born", 

möge ein Ludwig geboren werden! Das Lied ist abgedruckt im 

Konstitutionenbuch von 1738 und wurde bei Tafellogen gesungen. Zu 

dieser Stelle, deren ursprünglicher Sinn in Vergessenheit geriet, wurde 

aus dem sprachlichen Gleichklang mit Lewis (Steinklammer) ein 

Werksymbol gefunden und die Bezeichnung für den Sohn eines 

Freimaurers abgeleitet. 

Im Französischen heißt lewis, der Steinkeil, louve. Daraus ist wohl 

Louveton entstanden, obzwar man eine Zeitlang die Ableitung 

Louveteau, Wölflein, beliebte. 973 

As explained in MD, the French Masons applied the term "little wolf" to their 

sons because of the archaic custom of disguising candidates as wolves in 

Egyptian initiation ceremonies, for example the mysteries of Isis, where the 

candidate was made to wear the mask of a wolf's head: "Hence, a wolf and a 

candidate [...] were often used as synonymous terms. Macrobius, in his 

Saturnalia, says, in reference to this custom, that the ancients perceived a 

971 The 'Standard' Ritual of Scottish Freemasonry, p. 38/39. 

972 Cf. DFM, p. 161/162; IFL, p. 969/970; MD, p. 329/330. 

973 IFL, p. 969/970. Cf. also EOF, p. 444, with regard to the end of the Deputy Grand Master's song: 

"May a Lewis be born, whom the World shall admire, Serene as his Mother, August as his Sire."

320 


relationship between the sun, the great symbol in these mysteries, and a wolf, 

which the candidate represented at his initiation." 974 The reason for this 

comparison was the resemblance of the flocks of sheep and cattle flying and 

dispersing at the sight of the wolf, just as the flocks of stars disappear at the 

approach of the sun's light. Hence, in Greek lukos signifies both "sun" and 

"wolf." 

As to the universality of the technical expression "lewis," according to the 

American encyclopedia Masonry Defined this term was not adopted in the 

United States as a Masonic symbol: "In this country, these rights of a lewis or a 

louveteau are not recognized, and the very names were, until lately, scarcely 

known, except to a few Masonic scholars." 975 In England, on the contrary, the 

lewis as a working tool is still depicted in rituals among the emblems drawn on 

the tracing-board of the First Degree, an example of which will be illustrated 

below. The "lewis" in England, France, and Germany enjoys the privilege of 

being initiated into Freemasonry earlier than all other young men, who have to 

wait until they have reached the "lawful age" 976 : "By the constitutions of 

England, a lewis may be initiated at the age of eighteen, while it is required of all 

other candidates that they shall have arrived at the maturer age of twenty-one." 977 

Correspondingly, the DFM states that "[i]l a le privilège d'être initié par priorité 

en cas de pluralité de candidats en attente. Certaines constitutions, telle celle de 

la Grande Loge d'Ecosse, admettent qu'il peut être initié avant l'âge légal, à dixhuit 

ans, avec une dispense du Grand Maître." 978 According to French sources, a 

son of a Mason has even the privilege to be initiated before a King, if several 

initiations are to take place. This is supported by the German Masonic 

encyclopedia, IFL 979 . 

In this country [i.e., the United States] the lewis has not been adopted as 

a symbol of Freemasonry, but in the English ritual it is found among the 

emblems placed upon the tracing-board of the Entered Apprentice, and 

is used in that degree as a symbol of strength, because by its assistance 

the operative Mason is enabled to lift the heaviest stones with a 

comparatively trifling exertion of physical power. Extending the 

symbolic allusion still further, the son of a Mason is in England called a 

lewis, because it is his duty to support the sinking powers and aid the 

failing strength of his father [...]. 980 

974 MD, p. 329/330. 

975 MD, p. 329/330. 

976 For definition of "lawful age," see MD, p. 90. The variety in the laws relating to this subject, 

depending on the country, proves that the precise age for initiation, if the candidate is not a 

"Lewis," was never determined by any "landmarks" of Freemasonry. 

977 MD, p. 329/330. 

978 DFM, p. 161/162. 

979 Cf. IFL, p. 969/970. 

980 MD, p. 329/330.


The Lewis on the English Entered Apprentice Carpet 981 

If the "lewis" should ever become an orphan, he is entitled to receive 

financial support and education by the Masons. There exist special ceremonies 

for the baptizing of a "lewis," performed in the lodge of which his father is a 

member: "The infant, soon after birth, is taken to the lodge-room, where he 

receives a Masonic name, differing from that which he bears in the world; he is 

formally adopted by the lodge as one of its children [...]." 982 In Masonic Baptism. 

Reception of a Louveteau and Adoption, Albert Pike laid down ceremonies for 

baptizing children of both sexes in the second half of the 19 th century (here, a 

boy has to be at least twelve years old, and a girl, eighteen; a boy over the age of 

twelve can be baptized only if he is afterward received a "Louveteau"). Pike 

explains that Masonry "does not imitate a religious rite of any church" 983 when 

performing this ceremony, since this rite of purification by water is not the 

exclusive property of any religion but was already practiced in the distant past. 

Masonic baptism is not a secret ceremony but open to anyone who wants to 

witness it, and father and mother, as well as godmother and godfather of the 

children are present. As in Craft Masonry, and to a certain extent in the Order of 

the Rainbow for Girls, the child is invested by his or her godfather with a small 

981 Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, 1881, 

printed in London, first page. For a colored illustration, cf. the carpet of the First Degree as 

depicted in the Emulation working; reproduced in Section 4.1.2.1. 

982 MD, p. 329/330. 

983 Pike, Masonic Baptism, p. 13.

322 


triangular apron of white lamb skin, which has a triangular flap and is edged with 

a narrow blue ribbon and a cord of blue tessellated silk. There must be no 

ornamentation on the apron except for a small gilded triangle in the center of the 

apron, bearing a mystic inscription: 

Invest these young children with the apron, emblem of that labor to 

which humanity is destined by the Infinite Beneficence. Teach them, as 

soon as they can understand you, that the necessity for labor is a 

blessing, and that the true honor and glory of man and woman are found 

in it. Tell them that the apron is the symbol of Masonry, which is Work 

and Duty; and that idleness is not only shameful, but the parent of vice 

and misfortune. 984 

If a boy over twelve, a "lewis," is baptized, he is invested with a square and 

not triangular apron of white lamb skin, "with a triangular flap permanently 

turned up." 985 This is reminiscent of the special wearing of the apron in the First 

Degree, where the turned up flap is protective of being soiled with "untempered 

mortar," i.e. "unruly passions" (cf. Section 4.3.1). The boy's apron bears mystic 

initials, denoting "Kater Zab, a young wolf or Louveteau." 986 

The baptized children are also invested with a jewel, a delta of silver or gold. 

One side bears a five-pointed star, in its center a tau cross, and the other side a 

double triangle interlaced, in its center the letter Yod. These Masonic symbols 

also figure in the degrees (e.g., the tau in the Royal Arch Degree; and the Yod is 

said by some to have been replaced by the letter G in the center of the symbol of 

the square and compass). The baptized girls receive a gold locket or bracelet, and 

the boys a gold ring, inscribed with "Ward of God." If a "lewis" is baptized, his 

jewel consists of two triangles, one of gold and one of silver, interlaced, which 

form the Seal of Solomon, in the center of which hangs a little gold trowel. One 

side of the triangle bears the inscription "Kater Zab." 987 The children receive 

moral lessons, similar to those in the Masonic youth orders described in Section 

7.2.6.1 - 7.2.6.3. 

20. Operative masonry vs. speculative Masonry 

These two technical terms constitute the fundamental differentiation that has 

to be made with regard to the Craft. They explain the roots and history of the 

form of Masonry as it exists now: the operative masons (written with a small 

letter) and cathedral builders of Europe developed into the speculative Masons 

(spelled with a capital letter) from the end of the 16 th century onward in England. 

984 

Pike, Masonic Baptism, p. 60. 

985 

Ibid, p. 61. 

986 

Ibid. 

987 

Ibid, p. 61/62.


This long process was a consequence of the admittance of non-masonic members 

into the lodges, who were noblemen, members of the royal court, or men of 

different professions, all called "accepted" Masons. They brought with them 

transcendental and Rosicrucian ideas, which changed the pure operative 

symbolism of the craft. This developed into the "Craft," the "Royal Art," as we 

know it today. (See also Chapter 2.) The IFL defines the lodges in which the 

operative masons and the speculative Freemasons met as follows: "Im 

Sprachgebrauch der freimaurerischen Geschichtsschreiber bedeutet daher 

operativ die Werkloge, spekulativ dagegen die geistige Freimaurerloge." 988 The 

word, "speculative," was first mentioned in an operative masonic manuscript in 

the early 15 th century, but was not used Masonically as a technical term before 

the middle of the 18 th century: 

Speculate means to contemplate, to ponder, to meditate, to theorize, and 

to conjecture. The word was first used Masonically in the Cooke MS. of 

the early 15 th century. [...] ... the word was there used in the sense of 

theoretical or academic as distinguished from actual working with stone. 

[...] The terms used in Scotland were Domatic for the operative and 

Geomatic for the speculative. The word, speculative, came into Masonic 

use about the middle of the 18 th century. [...] 

Speculative Freemasonry is also called symbolic Freemasonry, since 

the working tools of operative Masonry are used as symbols to teach 

moral and philosophical lessons. 989 

23. Spurious Freemasonry 

According to Coil, "[a]ny pretended Freemasonry or body that is prohibited 

or not genuine, authorized, or legitimate is called spurious or clandestine. 990 This 

definition dates back to Dr. George Oliver, a prominent English Freemason who 

lived from 1782 till 1867. He was one of the most voluminous writers on 

Freemasonry, but, as Coil states, "not a reliable one." 991 His biographers attribute 

to him "a too easy credulity and a too great warmth of imagination." 992 Oliver 

used the term "spurious" in a special sense, now obsolete. He thought that since 

the times of Adam there were two forms of Masonry, a "true and primitive 

Freemasonry," and a false doctrine. According to Oliver, real Freemasonry was 

inherited from Adam by Seth, and the false doctrine goes back to Cain. Whereas 

Seth, Enoch, and Noah preserved the true Freemasonry for future generations, 

Cain's false doctrine was introduced via the building of the tower of Babel and 

988 IFL, p. 1488. 

989 CME, p. 629. 

990 Ibid, p. 630. 

991 Cf. ibid, p. 456. 

992 Cited in CME, p. 456.

324 


the teachings of Pagan priests into mystery societies. Although this fanciful 

explanation is no longer believed, Masons still use the term "spurious bodies" to 

designate illegal congregations of Masons. 

Spurious Freemasonry (engl.), unechte Freimaurerei, ein Ausdruck, der 

auf den sehr gelehrten, aber etwas zu phantasiereichen Doktor Oliver 

[...] zurückgeht. Nach seiner Theorie gab es seit Adams Zeiten zwei 

Arten von Freimaurerei: die echte Urmaurerei, die von der kräftigen 

Rasse des Adamssohnes Seth vererbt wurde, und die falsche, die auf 

den mit allen Lastern beladenen Kain zurückführt. Seth, Enoch, Noah 

leiten die echte Maurerei weiter, dagegen ging die S. F. über Kain, den 

Turmbau von Babel und die heidnischen Priester in die Mysterienbünde 

über. 

Heute ist diese Theorie Dr. Olivers verlassen [...], aber die von ihm 

erfundene Bezeichnung wird zur Charakterisierung von unregelmäßigen 

Freimaurervereinigungen (spurious bodies) oft neben clandestine [...] 

synonym verwendet. 993 

26. Cross-Legged Mason 

This peculiar term is derived from the special way in which the Knights 

Templar were buried: "A name given to the Knights Templar, who, in the 

sixteenth century, united themselves with the Masonic Lodge at Sterling, in 

Scotland. The allusion is evidently to the funeral posture of the Templars, so that 

a "cross-legged Mason" must have been at the time synonymous with a Masonic 

Knights Templar." 994 

27. Gentlemen Masons 

Q: What do you learn by being a Gentleman Mason? 

A: Secrecy, Morality, and Good-Fellowship. 

Q: What do you learn by being an Operative Mason? 

A: Hew, Square, Mould stone, lay a Level, and raise a 

Perependicuar. 995 

The expression "Gentleman Mason" is a synonym of "speculative 

Freemason" and an antonym of operative stonemason. This becomes evident 

from the short question-and-answer dialogue cited above. When the operative 

993 IFL, p. 1497. 

994 EOF, p. 189. 

995 Quoted from an old catechism in MD, p. 247.


stonemasons' lodges accepted non-professionals, many noble and even royal men 

entered the now speculative art, that is, "gentlemen." As the IFL states, this term 

was only employed in Ireland: "Gentlemen Freemasons hießen in Irland die 

Angehörigen der spekulativen Logen im Gegensatze zu den Werkmaurern." 996 

29. Salute Masons vs. Letter Masons 

Similar to the term "Gentlemen Masons," the expressions "Salute Masons" 

and "Letter Masons" stem from the operative stonemasons' trade of the Middle 

Ages. These terms were used in Germany, where a distinction was made between 

Grußmaurer or Wortmaurer (in English Salute Mason / Word Mason), and the 

Schriftmaurer (in English, Letter Mason): "The Salute Masons had signs, words, 

and other modes of recognition [...]; while the Letter Masons, who were also 

called Briefträger or Letter Bearers, had no mode, when they visited strange 

Lodges, of proving themselves, except by the certificates or written testimonials 

[...]. 997 The IFL furnishes the following a catechetical question-and-answer 

dialogue from the times of operative masonry: 

Briefler und Grüßler. Beim Vorsprechen eines wandernden Steinmetzen 

in einer mittelalterlichen Bauhütte entwickelte sich folgendes Frage- 

und Antwortspiel das in sinngemäßer Veränderung in die 

Freimaurerkatechismen übergegangen ist: 

[...] Ist er ein Grüßler oder ein Briefler? 

Ein Grüßler. 

Was ist der Unterschied zwischen einem Grüßler und einem Briefler? 

Die Verschwiegenheit. [...] 

Steinmetzen, die sich mit diesen Antworten ausweisen konnten, wurden 

Grüßler genannt, weil sie den Gruß kannten. Später trat an dessen Stelle 

ein Ausweis, ein Brief, der den Inhaber, den Briefler, als zünftig 

auswies. 998 

30. Saint John Masons 

Saint John Masonry means the form of Masonry consisting only of the first 

three degrees, that of Entered Apprentice, Fellow Craft, and Master Mason. 

According to CME, in the beginning of Freemasonry when lodges were 

numbered but not named, when a lodge was called St. John's lodge it generally 

996 IFL, p. 590. 

997 EOF, p. 662. 

998 IFL, p. 221/222.

326 


meant that this lodge belonged to the kind of Masonry working only the three 

degrees: 

The name, St. John, came to be used for what is sometimes called 

Ancient Masonry or Pure Masonry or Craft Masonry, meaning that 

which had not been despoiled by innovations, particularly those of the 

high degrees. In the 18 th century, many lodges, possibly most lodges, 

had no names, only numbers, names often being attached to them by 

common usage. In that way, some lodges were called St. John to 

indicate that they were of the Craft type, working the three degrees of 

St. John Masonry. 999 

32. Profane 

"Profane" is the Masonic technical term designating a non-initiate or non- 

Mason. The word comes from the Latin meaning "standing in front of the 

temple," that is, being yet uninitiated and having not entered the temple: "Profan 

(lateinisch), eigentlich: der vor dem Tempel (fanum) Stehende, der nicht 

Eingeweihte. Im freimaurerischen Wortgebrauche daher zur Bezeichnung des 

Außenstehenden, z. B. in den Verbindungen: profane Welt, profane Presse, der 

Profane." 1000 It is interesting that Coil, in his Masonic encyclopedia, maintains 

that the term "profane" is politically incorrect is in poor taste, and declares this 

expression obsolete. This instance of Masonic tact seems not to be universally 

observed, since other dictionaries, like the German one, still use this term, and it 

continues to be used in Masonic literature. 

999 CME, p. 590. 

1000 IFL, p. 1256. 

1001 CME, p. 489. 

A term much used in the 19 th century to refer to all outside of the 

Society. The word was too presumptuous and ostentatious to last and is 

now fortunately obsolete. Strange to say, the good sense to put formal 

quietus on that verbal monstrosity was found in the far-off Philippines, 

where the Grand Lodge resolved in 1926: 'That the use of the word, 

profane, when reference is made to persons not Masons, be avoided 

whenever possible by the use of some other word or expression in its 

stead, such as uninitiated and non-Masons.' 1001

33. Royal Art 


The technical term "Royal Art" is a synonym for Freemasonry, such as "the 

Craft." It was already used by Anderson in his Constitutions from 1723, and, 

according to the EOF, it is universally used. In French, it is called "l'Art 

Royal," 1002 and in German, "die Königliche Kunst." 1003 

The earliest writers speak of Freemasonry as a 'Royal Art.' [...] The term 

has become common in all languages as an appellative of the Institution, 

and yet but few perhaps have taken occasion to examine into its real 

signification or have asked what would seem to be questions readily 

suggested, 'Why is Freemasaonry called an art?' and next, 'Why is it 

said to be a Royal Art?' 1004 

Mackey tries to give an answer to these questions in six long columns in his 

encyclopedia, the EOF. He states that the general belief is that Masonry is 

considered a "Royal" Art because many of its disciples and patrons were 

monarchs. Some Masons even go so far as to maintain that Freemasonry was 

first called so in 1693, when William III of England was initiated into its rites. 

According to the EOF, Gädicke, in his Freimaurer Lexicon, states that the title 

was derived from the fact that in the times of the English Commonwealth, the 

members of the English Lodges joined the party of the exiled Stuarts, favoring 

the restoration of Charles II to the throne. Gädicke himself was convinced that 

Freemasonry was named "Royal Art," because its object is to erect stately 

edifices and palaces, the residences of kings. 1005 There also exist attemps to 

explain the term "Royal Art" as an allusion to the erection of King Solomon's 

temple. Another reason for this title might have been that the operative masons at 

all times received many privileges by the monarchs, and were granted special 

protection. 1006 However, Mackey conceives Freemasonry as a "Royal Art" 

because it erects a spiritual temple and teaches its members to govern 

themselves. His explanation is a very Christian one, but is certainly the most 

acceptable one with regard to the true vocation of Freemasonry: 

The stone-masons at Jerusalem were engaged in the construction of a 

material temple. But the Freemasons who succeeded them are occupied 

in the construction of a moral and spiritual temple, man being 

considered, through the process of the act of symbolism, that holy 

house. And in this symbolism the Freemasons have only developed the 

same idea that was present to St. Paul when he said to the Corinthians 

that they were 'God's building,' of which building he, 'as a wise master- 

1002 

Cf. Saint-Gall, p. 10. 

1003 

Cf. IFL, p. 890/891. 

1004 

EOF, p. 647. 

1005 

Ibid. 

1006 

Cf. IFL, p. 890.

328 


builder, had laid the foundation'; and when, still further extending the 

metaphor, he told the Ephesians that they were 'built upon the 

foundation of the apostles and prophets, Jesus Christ himself being the 

chief cornerstone, in whom all the building fitly framed together, 

groweth unto a holy temple in the Lord; in whom also ye are builded 

together for a habitation of God through the spirit.' 1007 

Mackey cites a German catechism from 1800 where it is said that "[e]very 

king will be a Freemason, even though he wears no Mason's apron, if he shall be 

God-fearing [...]. And every Freemason is a king, [...] with rank equal to that of a 

king and with sentiments that become a king, for his kingdom is LOVE, the love 

of his fellow-man [...]." 1008 And this, according to Mackey, makes Freemasonry 

an art, and the most noble art of all, a "Royal Art." A corresponding 

interpretation is stated in the German Masonic dictionary, the IFL, which sees 

Freemasonry as an "art of living": 

Im symbolischen Sinne bezeichnet sich die Freimaurerei sehr 

nachdrücklich ebenfalls als die K[önigliche] K[unst], als eine Kunst, die 

für die Loge, die Lehrstätte, darin besteht, ihre Jünger mit Hilfe der 

freimaurerischen Symbole zur Humanität zu erziehen, die für den 

einzelnen Freimaurer aber eine Lebenskunst ist, die Kunst ernster 

Selbsterkenntnis, strenger Selbsterziehung und harmonischer 

Lebensführung, die Kunst, die als ihr höchstes Gebot die Liebe nennt, 

die Kunst, 'die eigene Seele, wie die Menschheit zur Wohnung des 

Ewigen zu erbauen'. 1009 

35. Tyler (or Tiler) 

Junior Deacon: Worshipful Master, the Lodge is tyled. 

Worshipful Master: How tyled? 

Junior Deacon: By a brother of this degree, without the inner 

door, invested with the proper implement of 

his office (the sword). 

Worshipful Master: His duty there? 

Junior Deacon: To keep off all cowans and eavesdroppers ... 

1010 

A Masonic lodge can only be opened or closed when it has been verified that 

no intruders are present; that is, when the lodge is duly or properly tyled. This 

duty is executed by the Tyler (also written "Tiler"), in French "Couvreur," and in 

1007 EOF, p. 648/649. 

1008 Ibid, p. 649. 

1009 IFL, p. 890/891. 

1010 Cf. Duncan, p. 13. Bold print added.


German "Ziegeldecker." He is the officer stationed outside the lodge door to 

keep away intruders. According to the IFL, this technical term is an "alte 

Bezeichnung für den wachthabenden Br. der Loge." 1011 One can suppose that 

today, the German designation is "wachthabender Bruder," and that the archaic 

term is obsolete. Coil gives the following definition of Tyler: "The officer of a 

lodge who is placed outside the outer door to allow none to pass but those duly 

qualified. He must be a Master Mason [...]. According to the ritual, the Tiler is 

armed with a Flaming Sword as a warning to the pretender or intruder." 1012 

36. Widow 

"Widow" is a synonym for Freemasonry. Either Freemasonry is equated with 

the widow of Naphtali who, according to the Masonic legend, was the mother of 

Hiram Abiff, or Freemasonry obtained the state of a "widow" by the death of 

Hiram: 

Veuve: Plusieurs explications ont été proposées pour expliquer la 

signification de ce terme très ancien, la Veuve n'étant autre que la 

Franc-Maςonnerie elle-même. L'explication plausible est que, selon la 

Bible, Hiram était fils d'une veuve de la tribu de Nephtali (Rois, VII, 

14), mais selon une autre version, la Franc-Maςonnerie était devenue 

veuve par la mort d'Hiram, d'où l'appelation d'Enfants de la Veuve 

donnée aux francs-maςons, notamment dans une situation 

particulière. 1013 

37. Widow's Son 

Although many Masons seem not to be aware of it, a synonym for a Mason is 

"the Widow's Son." According to CME, this is "[a] term sometimes used to refer 

to a Freemason, because of the emphasis placed on Hiram Abif, who is described 

as a widow's son of the Tribe of Naphtali." 1014 The corresponding Biblical 

account in 1 Kings 7, ch. 13-15 states that Hiram was the son of a widow of the 

tribe of Naphtali, and that his father was a Tyrian. In French Masonry, this 

technical term is corrupted into "the widow's children," that is "les enfants de la 

veuve;" in German Masonry, it is "Söhne der Witwe" in general written use, and 

"Kinder der Witwe" when used in connection with the Grand Hailing Sign. The 

1011 

IFL, p. 1750. Cf. also our Section 5.1, number 9. 

1012 

CME, p. 653. 

1013 

DFM, p. 219. With "particular situation," the Grand Hailing Sign of Distress is meant: when a 

Mason in acute danger gives this sign, he calls "à moi, les enfants de la veuve!"; or in English, "oh 

Lord my God! is there no help for the widow's son?" (Duncan, p. 18); or in German "zu mir, ihr 

Kinder der Witwe!" Cf. also our Section 5.6, number 2. 

1014 

CME, p. 688.

330 


IFL furnishes several speculations with regard to the provenance of that term. 

Thus, the adherents of "Stuart Masonry" were convinced that with "widow" was 

meant Henriette of France, the widow of the executed King Charles I, the son of 

the Pretender. When at table lodge, their toasting ceremonies contained a toast to 

the "fatherless and widow" which has to be understood in this connotation. In the 

Ancient and Accepted Scottish Rite, the explanation is commonly heard that the 

formulation "widow's son" was already used in the ancient mysteries of Egypt 

and came to Freemasonry via the Celtic Druids. The son of Osiris and Isis was 

also called "widow's son." Even the Order of the Knights Templar is referred to 

as "widow's son," while Hiram symbolizes the last Knights Templar, DeMolay: 

Für die Entstehnung diese [...] Ausdrucks werden verschiedene Quellen 

angegeben. Für die Anhänger der sogenannten stuartistischen 

(jakobitischen) Auffassung vom Ursprung des Meistergrades war die 

'Witwe' Henriette von Frankreich, die Gattin des 1649 hingerichteten 

Königs Karl I., der 'Sohn' der Prätendent und spätere König Karl II., auf 

den sich damals alle Hoffnungen der Anhänger des Hauses Stuart 

richteten. 

Im A. u. A. Schottischen Ritus wird erklärt, der Ausdruck sei 

Gemeingut aller Mysterien des Altertums gewesen und von Ägypten 

über die keltischen Druiden in die Freimaurerei gelangt. 

Auch Hortus, der Sohn des von seinem Bruder Seth getöteten Osiris 

und der Isis, wird als 'Sohn der Witwe' bezeichnet. 

In verschiedenen Systemen der Schottischen Maurerei gilt der 

Templerorden als 'Witwe', Hiram als der hingerichtete letzte Templer- 

Großmeister de Molay, und die Freimaurer sind die 'Söhne der Witwe'. 

Unter den Anängern der Stuarts in England und Frankreich war ein 

Trinkspruch üblich, der 'to the Fatherless and widow' [...] galt. 1015 

According to the EOF, "the French Masons subsequently changed the myth 

and called themselves 'Sons of the Widow,' and for this reason. 'As the wife of 

Hiram remained a widow after her husband was murdered, the Masons, who 

regard themselves as the descendants of Hiram, called themselves Sons of the 

Widow.' " 1016 Albert G. Mackey argues that "this myth is a pure invention, and is 

without the Scriptural foundation of the York myth, which makes Hiram himself 

the widow's son." 1017 

The expression "widow's son" is used in Freemasonry in the acoustic part of 

the Grand Hailing Sign of Distress which a Mason gives in danger, in order to 

call his brethren to help him. The non-acoustic part is illustrated in the following 

cut. 

1015 IFL, p. 1473/1474. 

1016 EOF, p. 849. 

1017 Ibid.


Grand Hailing Sign of Distress: 

"O Lord my God! is there no help for the widow's son?" 1018 

(Explanation: Raise the hands as represented in the cut, and drop them with 

spirit. Repeat this three times.) 

In the French Masonic language, there exists an interesting metaphor: "les 

Orphelins de la Veuve," meaning "the Widow's Orphans," which is even harder 

than to be "the Widow's Sons" - the common technical expression for 

Freemasons - because now the widow is also dead and the orphan is all alone. It 

is the self-given name of a group of French ex-Masons who were prisoners in a 

camp after the liberation, because they had collaborated with the Nazis during 

the Second World War. They created a "clandestine," that is, an illegal lodge in 

this camp. The desperate technical term of the "Orphans" alludes to the lost state 

of these "collaborateurs" who were forsaken by the "Widow," i.e. by 

Freemasonry, since they were eradicated from the French lodges after the 

liberation by the allied forces. Patriotic French Freemasonry did not want these 

traitors any more: 

Durant l'occupation allemande (1940-1944), un certain nombre d'exfranc-maçons 

adhérèrent au 'Rassemblement National Populaire' de 

Marcel Déat. Après la Libération, ils furent l'objet de sanctions par les 

cours de justice. En même temps, les maçons ayant 'collaboré' avec 

l'ennemi étaient radiés des loges. A l'intérieur du camp de Saint-Sulpice, 

un certain nombre d'eux s'étant reconnus constituèrent une loge 

'sauvage', qu'ils appelèrent Les Orphelins de la Veuve, non sans étonner 

et indisposer les autres internés du camp. 1019 

1018 Text and illustration taken from Duncan, p. 18. 

1019 DFM, p. 181.

332 

5.9 Transcendental Terms 


In Freemasonry, certain words are of transcendental or spiritual character, 

extending beyond the limits of ordinary experience or comprehension, in contrast 

to the material and empirical technical terms explained above. 


1 Mason's Word the principal if not the only secret of 

consequence used in Scotland prior 

to the Grand Lodge era (1717). 

Doubtless the final test of a 

Freemason, for a cowan was defined 

as a "Mason without the Word" 1020 

2 Lost Word represents Truth, Perfection, Light, 

Divine Law, the Infinite. The Word 

was lost in the Third Degree with the 

death of Hiram Abiff 1021 

3 Sacred Word term applied to the chief or most 

prominent word of a degree, to 

indicate its particularly sacred 

character, in contradistinction to a 

password, which is simply intended 

as a mode of recognition. 1022 

4 Secret Word password ("All significant words in 

Masonry are secret.") 1023 

5 Substitute Word Was given to the Masons in 

exchange for the "Lost Word." Cf. 

Third Degree ritual. 

6 True Word about the same as "Lost Word" 1024 

1020 Cf. CME, p. 690. 

1021 Cf. ibid, p. 691. 

1022 MD, p. 673. 

1023 Ibid. 

1024 Cf. CME, p. 690/691.

Chapter 6 - Peculiarities of Masonic Language 333 

6. Peculiarities of the Masonic Language 

With empty Names of Kings and Lords 

The Mystic Lodge may sooth the Fancy, 

Words without Meaning it affords, 

and Signs without significancy. 1025 

Does the Masonic language consist of "unintelligible Gabble" and "Solemn 

Fooleries" 1026 ? What about its strange words like "Macbenac," of which Coil 

says in his encyclopedia that with regard to inventions like this, "Hebrew roots 

could be found for all of them but, in all probability, they were simply sounds to 

confuse the uninitiated." 1027 To say it following the symbolism of Mark Masonry 

- is the Masonic language too wide of the mark? Many critics have stated that the 

Masonic parlance is overloaded with meaningless, pompous, and exaggerated 

expressions, and Frederick the Great, an eminent Mason, allegedly answered, 

when asked what Masonry is, "a grand nothing." 1028 

With regard to its alleged senselessness, we can analyze two components of 

the Masonic language separately - the signs and the diction. Are the signs 

without significance? Chapter 7, on rituals, shows that signs can be distinguished 

between "meaningful" and "meaningless" signs, such as ones that symbolize a 

ritualistic action, like the "heave-over" of the keystone in Mark Masonry, or ones 

like rubbing your nose or touching the corner of your mouth, which seem totally 

devoid of inherent sense and are simply attributed some meaning. In Craft 

Masonry, generally the signs are "meaningful" per se. They denote, for example, 

the forms of the symbolic punishments attributed to each degree (e.g., having 

your throat cut, which is performed by making with the flat hand the movement 

of cutting across your throat). Signs of the other category are mainly found in 

imitative orders, mock orders, or antique female Freemasonry. 

The difficulty with spoken language is that there is no logic in saying 

"Masons speak like that." The signs are mostly uniform, every Mason uses the 

same signs, but the diction (apart from the fixed ritualistic sayings) depends on 

the individual speaker. Some Masonic orators delight in using metaphors and 

symbolism abundantly, while other Masons' utterances are incredibly dry. Since 

the sources were created mainly by highly educated Masonic authors or 

historians, it is natural that they employed as many rhetorical figures as they 

knew in connection with their Craft, in order to adorn it. However, the ordinary 

Mason will not vary much in his conversation from any profane speaker, at least 

not in public, since he will not reveal his being a Mason. He might use a few 

allusions, and that is about all. So, as a profane one might never tell a Mason 

1025 

Cited from "Ode to the Grand Khaibar," 1726, in Gould's Collected Essays & Papers relating to 

Freemasonry, p. 142. 

1026 

Ibid. 

1027 

Cf. CME, p. 394. Italics added. 

1028 

Thus quoted in Moore, Masonic Review, vol. XXXIX, 1871, p. 38.

334 

Chapter 6 - Peculiarities of Masonic Language 

from the language he speaks. And thus, it is also wrong to generalize that 

Masons "love abbreviations" or "have a predilection for metaphors, comparisons, 

or anagrams," while it is true that in Masonic literature, there is little down-toearth 

text. The Masonic language simply offers a great variety of rhetorical 

possibilities, and the highly educated Mason uses them. 

Within their own group, Masons will certainly use their metaphorical 

expressions more freely. Furthermore, the prevalent romanticism and 

melancholy in the 19 th century caused many Masons to strew metaphors into 

their speeches, a habit which now, in more informal times, has quite 

understandably vanished. Many of the specialties of the Masonic language have 

also disappeared with the time, for example the use of the different Masonic 

calendars. However, in the Masonic language there exist certain customs or 

"rules" that are almost as uniform as the signs. These are, for example, the titles, 

certain metaphors (for God, heaven, death, etc.), the toasts, the place names and 

directions according to the four points of the compass, the strange hours and 

ages, etc. And of course the Masonic abbreviations. But does "G.O." mean 

"Grand Orient," "Grand Orator," "Grand Organist," or "Grand Overseer"? The 

following sections show that abbreviations can be problematic. 

A Mason who has studied his own history should be aware of the 

peculiarities of "his language" and know them. But we are sure that a great 

number of today's Masons have never heard about most features of their 

technical language, which merely remains a vast field of study for the researcher. 

Possibly, just like the Masonic tour guide to whom we have spoken 1029 and who 

did not know that the year 1969 would be 5969 in Masonry (Anno Lucis) - and 

who did not know the expression "widow's sons," either! - not many Master 

Masons would know that they are "seven years of age." This development is to 

be regretted, but such is our experience. Much of the symbolism of Masonic 

parlance has fallen into oblivion. 

The following discussion shows several peculiarities of the Masonic diction 

that are not found in any other kind of in-group language. The topics are 

arranged in alphabetic order. Some terms are archaic, most are not. Profanes will 

never encounter a Masonic speaker of this time using a great many of them 

together; and if they were to, they would not understand much of it. 

6.1 Abbreviations 

Abbreviations in Masonry serve two different purposes - first, there are the 

ones that were invented for mere convenience, and second, there are those that 

have the function of concealing a secret. To the first category belong most of the 

examples that we will list; otherwise, they would not have been printed in 

1029 

Visit to a Masonic exhibition in the Preußen-Museum in Wesel in 2000; conversation with the 

Masonic tour guide.


dictionaries created for Freemasons and non-Masons alike. "Secret" 

abbreviations are to be found, for example, in the cipher writing of American 

rituals (cf. Section 4.4.2); therefore, we will not deal with them here again. 

According to the IFL 1030 , abbreviations, i.e. symbolic signs comparable to 

stenographic short forms, have been used in Freemasonry since 1774, the first 

reported abbreviation appearing in a circular of the Grand Orient de France to its 

lodges. The signs used therein were the well-known three points (hence the nick 

name "three point brothers"), an oblong square denoting a lodge, two interlaced 

oblong squares for the plural (two lodges), etc. With regard to the origin of the 

famous three points, CME state that "[i]t is fashionable in some quarters to place, 

between and after the letters of an abbreviation, three dots in the form of an 

equilateral triangle instead of a period. This is evidently of European origin 

[...]." 1031 These points, "deren eigentliche Bedeutung ungeklärt geblieben ist," 1032 

surely once had a symbolic meaning that was lost, which gives rise to many 

speculations nowadays. Thus, Masonic researchers assume that the three points 

allude to either the Holy Trinity, the three Lesser Lights, or the places of the 

three principal officers in the lodge: 

Masonic abbreviations are commonly indicated by the use of three 

points [...], placed after the letter. As to , it would seem to refer to the 

officers and their work on all points of the triangle. It has been thought 

that they refer to the three lesser lights in the Lodge, or the situation of 

the Master and Wardens in Continental Lodges. It more probably refers 

to the triune nature of the Deity, thus alluding to the initial name of 

God, as represented in the original of the Hebrew forming the triune 

circles of eternity; thus, 

Ragon says these points were first used on the 12 th of August, 1774, by 

the Grand Orient of France, in an address to the subordinate Lodges. 1033 

The following evaluation shows some of the most common and important 

abbreviations in the English, French, and German Masonic languages, which are 

assembled in the following categories: God, Masonic rites and bodies, officers 

and titles, legendary characters, and sayings. 

1030 Cf. IFL, p. 5. 

1031 CME, p. 1. 

1032 IFL, p. 5. 

1033 TRMC, p. 2/3.

336 

God 


The essential abbreviation in Masonry certainly is the letter "G.," meaning 

"God" in English, "géométrie, gnose, génération, génie, gravitation" in French, 

and "Gott" in German. The other denomination of the Lord is "G.A.O.T.U." in 

English, which means "Great, or Grand, Architect of the Universe." The French 

brethren write "G.A.D.U." for "Grand Architecte de l'Univers," and the German 

Masons use the abbreviation "A.B.a.W." for "Allmächtiger Baumeister aller 

Welten" or A.B.d.W., "Allmächtiger Baumeister der Welt." The Latin expression 

for God is "U.T.O.S.A.," which means "Universi terrarum orbis summus 

architectus." There further exist abbreviations for the less common synonyms for 

God, such as G∴G∴, meaning "Grand Geometrician." 1034 

In lodge correspondence and on documents, one often finds the phrase 

"T∴T∴G∴O∴T∴G∴A∴O∴T∴U∴," denoting "to the glory of the Great 

Architect of the Universe," which correspondingly is in French 

"A∴L∴G∴D∴G∴A∴D∴L'U∴," 1035 the short form of "à la Gloire du Grand 

Architecte de l'Univers," and in German "I∴V∴d∴A∴B∴a∴W∴," which 

means "in Verehrung des Allmächtigen Baumeisters aller Welten." 1036 In Latin, 

this would be "A∴U∴T∴O∴S∴A∴G∴," which is "Ad universi terrarum orbis 

summi Architecti gloriam." This formula is used at the head of the documents of 

the Ancient and Accepted Rite. 1037 

Rites and Bodies 

The uncountable abbreviations for Masonic rites appear confusing. Since we 

have used them already throughout this paper, we will only give one of the most 

common and short forms in three languages: 

English: A.&A.S.R. = Ancient and Accepted Scottish 

Rite 

German: A∴u∴A∴S∴R∴ = Alter und Angenommener Schot- 

tischer Ritus; 

French: R∴E∴A∴et A∴ = Rite Écossais Ancient et Accepté. 

As to Masonic bodies, a look at the homepages of international Grand 

Lodges in the Internet will place us before the problem of resolving an incredible 

number of abbreviations. We will exemplify this with regard to one country. 

With respect to French lodges, there are, among others, the GLFN (Grande Loge 

1034 Ibid, p. 5. 

1035 Cf. GHCDF, p. 70. 

1036 Cf. IFL, p. 3 and 5. 

1037 Cf. GHCDF, p. 70.


National Française); the GLTSO (Grande Lodge Traditionelle et Symbolique 

Opéra); the GLFF (Grande Loge Féminine de France), the latter having resulted 

from the UMFF (Union Maçonnique Féminine de France); the OITAR (L'Ordre 

Initiatique et Traditionel de l'Art Royal), a federation of sovereign lodges. 

Concerning other French Masonic bodies, we come across the CLIPSAS (Centre 

de Liaison et d'Information des Puissances maçonnique Signataires de l'Appel de 

Strasbourg), an association founded in 1961, numbering 44 Grand Lodges in 

1998, i.e. about 90,000 members. Then, there is the AMIL (Association 

Maçonnique Intercontinentale et Libérale), which originated in 1996 and consists 

of nine members. A similar association is the SIMPA (Secrétariat International 

Maçonnique des Puissances Adogmatiques), consisting of 25 members. These 

three organizations were founded on the initiative of the Grand Orients of France 

and Belgium, because these two Grand Orients were unhappy with the existing 

voting system of "one Grand Lodge - one vote," since most Grand Lodges 

require a belief in a Supreme Being, which they both do not support. 1038 

Officers and Titles 

In the rituals, the titles of the officers are abbreviated. The ever-present short 

forms are E.A. = Entered Apprentice, F.C. = Fellow Craft, M.M. = Master 

Mason, R.A.M. = Royal Arch Mason, P.H.P. = Past High Priest, G.M. = Grand 

Master, M.W.G.M. = Most Worshipful Grand Master, P.G.M. = Past Grand 

Master, P.M. = Past Master, J.W. = Junior Warden, S.W. = Senior Warden. The 

more pompous the title, the longer the abbreviation, e.g. G.S.V. = Guardian of 

the Sacred Vault, M.E.G.H.P. = Most Excellent Grand High Priest, 

S∴P∴R∴S∴ = Sublime Prince of the Royal Secret, or even 

S∴C∴S∴G∴I∴G∴ = Supreme Council Sovereign Grand Inspector General; 

the latter being a member of the 33°. 1039 

Legendary characters and objects 

The legendary characters employed in Masonry also obtained their 

abbreviations in the rituals and other Masonic texts, such as K.S. = King 

Solomon, H.A.B. = Hiram Abiff, and H.K.T. = Hiram, King of Tyre. As to 

objects used in the legends of the rituals, there is, for example, the "B∴B∴" 

which stands for "Burning Bush," abbreviated in French Masonry as "B∴A∴," 

signifying "Buisson Ardente." 1040 

1038 Cf. Henderson and Pope, vol. II, p. 5. 

1039 Cf. TRMC, p. 5-8. 

1040 Ibid, p. 3.

338 

Sayings 


Masonic letters and certificates look different from ordinary writing because 

of the strange addresses and greetings that sometimes appear in abbreviated 

form. For example, an English speaking Mason would address a fellow Mason 

with "V.D.B.," meaning "Very dear Brother." 1041 German Masons use the 

expression "I∴d∴u∴h∴Z∴," meaning "In der uns heiligen Zahl" 1042 at the end 

of a letter. Correspondingly, French Masons employ the phrase 

"N∴V∴S∴P∴T∴L∴N∴Q∴V∴S∴C∴," which is "Nous vous saluons par 

tous les Nombres qui vous sont connus." 1043 A variation of this is "J∴V 

∴S∴P∴L∴N∴M∴Q∴N∴S∴C∴," which translates "Je vous salue par les 

noms Maçonniques que nous seul connoissons [sic]." (I salute you by the 

Masonic names which we only know.) 1044 On warrants and certificates written in 

English, we will sometimes come across the following initials: 

"I∴T∴N∴O∴T∴G∴A∴O∴T∴U∴," which denotes "In the name of the 

Grand Architect of the Universe." 1045 A peculiar French greeting looks like this: 

"S∴S∴S∴," meaning "trois fois salut" (thrice greeting). 1046 Instead of the 

profane "best regards," the English speaking Mason writes "Y∴I∴F∴," which is 

"Yours in Fraternity," 1047 or "F∴Y∴", meaning "Fraternally yours." 1048 French 

Masons used the following abbreviation at the left-hand corner of their 

summons: "N'o∴P∴V∴D∴M∴," which means "N'oubliez pas vos décorations 

Maçonniques," in English "Do not forget your Masonic regalia." 1049 

To sum up, abbreviations seem to belong to the culture of secretive societies. 

They are also found in Christianity, for example I.N.R.I., and generally they 

have something mythical and attractive about them. This is evident because they 

render the society more interesting, since they seem to conceal something, even 

if it is no great "secret," e.g., "V.I.T.R.I.O.L." (cf. Section 4.1.2 on the Chamber 

of Reflection). Sometimes, Biblical abbreviations were used, some of which 

were interpreted differently by the secret societies. The Christian abbreviation 

I∴N∴R∴I∴ (Iesus Nazarenus Rex Iudæorum) is the motto of the Knights of 

Malta, of the Red Cross of Rome and Constantine, and also of the Rosicrucian 

Society. 1050 In the Philosophical Lodge, the letters I.N.R.I. represented fire, salt, 

sulphur, and mercury, whereas the Rosicrucians interpreted them as "Igne Natura 

1041 Ibid, p. 9. 

1042 Cf. IFL, p. 6. Martens, on p. 118, claims that these abbreviations mean "In den uns heiligen 

Zeichen." The French abbreviation can also mean both "par tous les nombres" or "tous les noms qui 

vous sont connus." 

1043 Diericks, p. 138. 

1044 TRMC, p. 6. 

1045 Ibid. 

1046 Cf. ibid, p. 8. 

1047 TRMC, p. 9. 

1048 Ibid, p. 2. 

1049 Ibid, p. 7. 

1050 Cf. ibid, p. 6.


Renovatur Integra," meaning "by fire nature is perfectly renewed." 1051 The 

Masonic and Military Order of the Red Cross of Constantine, as shown in the 

corresponding ritualistic chapter, employs the abbreviation "I.H.S.V.," i.e. "in 

hoc signo vinces." Abbreviations can also be found in the Rosicrucians, e.g. 

"A.D.G.U.S.W.M.U.S." = "Auf daß Gott und seine Weisheit mit uns seien." 1052 

In other imitative, non-Masonic orders there are abbreviations and secret 

passwords as well (see chapter on rituals, e.g. the Woodmen (I.A.L.I.T.F.)). 

As a final word, we have to remark that this is a very unreliable fashion of 

dealing with Masonic terms, since many abbreviations have two or more 

meanings. For example, "C∴G∴" can mean both "Captain General," or "Captain 

of the Guard;" "G.C." can mean "Grand Chaplain," "Grand Chapter," "Grand 

Council," "Grand Conductor," "Grand Conclave," "Grand Chancellor," or 

"Grand Clerk." 1053 Sometimes, it is also hard to distinguish between "profane" 

abbreviations and Masonic ones. Concerning this problem, an anecdote is told by 

Pollard, the compiler of a book on Masonic humor: he was a Sergeant Major in 

the U.S. Army (SGM), and on his introduction in a small Massachusetts lodge he 

was addressed as "Sovereign Grand Master." 1054 

6.2 Acclamations 

According to the EOF, acclamations in Freemasonry are "[a] certain form of 

words used in connection with the battery. In the Scottish rite it is hoshea; in the 

French vivat; in Adoptive Masonry it was Eva; and in the rite of Misraim, 

hallelujah." 1055 TRMC states that in the English rite, it is "so mote it be." 1056 

However, this last phrase is not accompanied by a "battery," i.e. the clapping of 

hands. It is comparable to the "amen" in church. 

6.3 Anagrams 

Especially in the High Degrees, anagrams, i.e. rearranged letters of a word to 

discover hidden messages, can be found, for example: "Notuma, Paßwort und 

Titel in Schottengraden, entstanden durch Umstellung der Buchstaben von 

1051 GHCDF, p. 174. 

1052 IFL, p. 16. 

1053 TRMC, p. 5. 


1055 EOF, p. 12. 

1056 TRMC, p. 15.

340 


Aumont, des fiktiven Nachfolgers von Jacques de Molay als Großmeister des 

Tempelherrenordens." 1057 

Some Masonic anagrams obtain a special meaning resulting from the 

arrangement of their letters, such as the anagram constructed out of the five 

tenets of the androgynous order of the Eastern Star, F.A.T.A.L. Being "fatal" 

surely made the women of the Eastern Star feel very proud and special a hundred 

years ago, when women did not count as much in society as today. Another 

example of meaningful combinations of initials is the A.M.I., the Association 

Maçonnique Internationale 1058 , "ami" in French meaning "friend." This is surely 

no coincidence, since this organization was created to enhance the international 

cooperation between brethren, i.e. friends. Other, non-Masonic fraternities also 

use initials with inherent meaning when read in combination, for example the 

initials of the Fraternal Order of the Eagles, F.O.E. Such key words are eyecatchers, 

drawing the attention and raising the interest of non-members, i.e. 

potential candidates. 

6.4 Catch & Test Questions 

The first rituals of Freemasonry were unauthorized exposés that were issued 

by renegades from 1723 onwards. In contrast to the Gothic Constitutions of the 

operative stonemasons, these exposés appeared in a question-and-answer form, 

which is why they are called catechisms. Until today, Masonic rituals, and 

especially the first three degrees, contain shorter passages of questions and 

answers between officers or one officer and the candidate. While today, the 

ritualistic questions have the function of teaching the candidate the wording of 

the ritual, and belong more or less to the "lecture" of the degrees, test questions 

were originally invented to discern impostors from real brethren visiting a 

foreign lodge. As we will show in Section 8.4.1 on charity, in the last three 

centuries there were numerous "tramping Masons" who tried to gain pecuniary 

benefit by pretending to have Masonic ties. In this sense, is stated in TRMC 

which was first published in 1877 that "[t]he last century, which was as ripe in 

folly as the present, [...] invented a number of tests to prove brother Masons": 

They were made much fun of at the time: for instance, that a brother 

Mason seeing another brother Mason on a church steeple, could cause 

him at once to descend and fraternise; or that a Mason taking up a flint 

and smelling it, could transfer it to the other brother with a cheering 

feeling that his confidence would not be misplaced. Some of those 

customs of the Masons of the eighteenth century depended upon 

politeness, such as, 'Where does the Master hang his hat?' Certainly not 

1057 IFL, p. 1132/11333. 

1058 Cf. Traulsen, p. 12.


on the pink of politeness, for he keeps his hat on his head. This has been 

abolished, and is one of the proofs that Masonry is a symbolical and 

progressive institution. 1059 

If a 19 th century writer could already comment this way, it is obvious that in 

the 20 th century, Freemasonry has advanced much farther and abolished such 

childish tests: "The trend in the 20 th century has been away from test questions 

for the examination of visitors, because so soon as such questions become 

formalized, imposters can master them as well as can the examining committee. 

Impromptu test questions are sometimes resorted to but might trip a worthy 

Mason as well as a pretender." 1060 The Masons of today are more pragmatic and 

use other means than puerile tests or tricks to find out whether they deal with a 

cowan or a worthy brother: "The best practice at the present day in examining 

strangers is to skip about from one part of a degree to another or even from one 

degree to another, not using trickery but asking substantial and meaningful 

questions to discover the visitor's familiarity with the interior of a lodge rather 

than any mere form of words." 1061 

6.5 Comparisons 

The symbolic richness of the Masonic language invites Masonic writers to 

use comparisons. Very often, technical terms from the field of stonemasonry are 

used, for example in the following comparison taken from an oration by Albert 

Pike in 1858. Here, obsolete words in rituals are compared to old stones. With 

this paragraph, Pike wants to illustrate why peculiar out-dated words are found in 

rituals that nobody understands: 

The Arab builds into his rude walls the carved blocks that once were a 

part of Babylonian palaces, when Ezekiel prophesied, and when Daniel 

interpreted the dreams of Kings: the stones hewd by the Old Etruscans 

before Romulus slew his brother and built the first wall for Rome, may 

be still seen in the works of Roman architects: and so in our Rituals, 

attesting the antiquity of the Order, remain embedded words now 

obsolete, their meaning long forgotten and only recently 

rediscovered. 1062 

However, Masonic comparisons can also be made of allusions to the profane 

world like in the following example from the Masonic writer and dramatist Carl 

1059 TRMC, p. 728. 

1060 CME, p. 650. 

1061 CME, p. 650. 

1062 Albert Pike, The Meaning of Masonry, in a speech 1858; p. 7.

342 


Claudy that equates Masonry with a bank account, to which is put in before it is 

taken out, with a little interest. Claudy states that 

[t]here is no bank on which you may draw a check unless you have first 

made a deposit, and few where you can overdraw much or often. You 

get out what you paid in, plus a little interest. If you draw many checks, 

much money, you must make large deposits. 

You will draw from Masonry what you put into it, plus a little 

"interest." If you would take largely from Masonry, then you must give 

largely to it. 1063 

Another comparison with medical terms from the profane world is made by 

a Masonic orator when he states that "[a] ritual without the soul of Masonry is 

dead. It is a skeleton of dry bones hung together by wires as may be seen in the 

doctor's office [...]." 1064 

6.6 Complimentary Titles 

As rightly stated in CME, both by Masons and non-initiates "[r]emarks are 

sometimes made about bombastic or grandiloquent titles in Freemasonry [...]. 

Most of the French rites, including the Scottish Rite, were encumbered with 

fancy titles and many of the rituals had little else in them. [...] The names of 

degrees as well as officers took on almost unbelievable grandeur." 1065 This 

applies especially to the high degrees. Thus, Brother Moore complains in a 

speech published already in 1892: 

I cannot help commenting upon the very objectionable titles of the 

degrees in the Ancient and Accepted Scottish Rite. What can be more 

absurd than the terms used in the "Rose Croix" for the Master, who is 

named "The Most Wise and Perfect Master"? A Consistory is called that 

of "Sublime Princes of the Royal Secret," presided over by a "Puissant 

Sovereign Grand Commander, Sovereign of Sovereigns." The Lodges 

of Perfection are governed by a "Thrice Potent Grand Commander," and 

a Council of Princes of Jerusalem by a "Most Equitable Sovereign 

Prince Grand Master," with "Most Enlightened" Grand Wardens and 

various "Valorous" Grand Officers. The abolition of these ridiculous 

and empty titles, a caricature and burlesque, would not take away from 

the beauty and teaching of these degrees, and is loudly called for. 1066 

1063 

Claudy, A Master's Wages, p. 56/57. 

1064 

Myler (compiled by ~), p. 236. 

1065 

CME, p. 653. 

1066 

W. J. B. MacLeod Moore, in History of Freemasonry and Concordant Orders, edited by Stillson 

et al., p. 760.


Masonic titles are merely ritualistic addresses. The adjectives with which 

they are adorned seem old-fashioned and exaggerated today, stemming from an 

old English tradition: "Freimaurer verwenden Titel, die aus der englischen 

Tradition stammen und heute Weltfremdheit signalisieren." 1067 Although still in 

use, they appear to many Masons out-dated or funny: 

Die freimaurerischen Titel sind eigentlich nur rituelle Anreden. Sie 

werden aber auch im Schriftverkehr und praktisch bei allen 

Zusammenkünften verwendet. Während die eigentlichen Titel - z.B. 

Großmeister, Meister vom Stuhl - noch den Charakter von 

Funktionsbezeichnungen haben, kommt man nicht umhin, die 

Beifügungen - z.b. ehrwürdiger, sehr ehrwürdiger, ehrwürdigster - als 

anachronistische Überflüssigkeiten zu empfinden. 1068 

As Kischke puts it, such superfluous and anachronistic titles have an egoboosting 

function: "Wir wissen, daß Titel eine Art seelisches Vergnügen bereiten 

und als beliebte Instrumente gehandelt werden, die Persönlichkeit aufzuwerten, 

und zwar ist das Streben danach offenbar umso intensiver, je weniger eine 

Persönlichkeit in sich ruht." 1069 We can observe an interesting regional difference 

with regard to the employment of Masonic ranks in Scottish lodges in contrast to 

English practice: 

There are quite a few aspects of Scottish Masonry that will be of interest 

to the travelling Freemason [...]. The Master of a Scottish lodge is 

termed Right Worshipful Master, while the Wardens are termed 

Worshipful Wardens, and in some lodges the Deacons are termed 

Worthy Deacons. Of course, these titles only apply to the appropriate 

incumbents while they hold office. Indeed, all Scottish Masons are 

known simply as Brother, regardless of Masonic rank. Thus, rank 

applies to the office held, not to the person holding it. For example, the 

Master of lodge will be known as: 'Brother ..., Right Worshipful 

Master'. The Grand Master will be known as: 'Brother ..., Grand Master 

Mason'. This is the reverse of the comparable English practice. Once a 

brother has served his term of office, the title he has held generally can 

no longer be applied to him. For example, a Past Master will not be 

'Right Worshipful Brother ...', but simply 'Brother ..., Past Master of 

Lodge ...'. 1070 

Next to the titles, equally strange and emotionally over-charged appear the 

names of lodges. The oldest lodges in England and Scotland were named after 

cathedrals or places, e.g. the Lodge of Edinburgh, or according to taverns where 

1067 Kischke, p. 92. 

1068 Ibid, p. 129. 

1069 Ibid. 

1070 Henderson and Pope, vol. II, p. 138/139.

344 


the first meetings took place. This functional form is still kept up in England and 

America, where lodge names are generally confined to place names, Masonic 

virtues, or the names of famous Freemasons. In France, the lodge name often 

includes an allusion to the inherent direction and moral/social target of the sort of 

Masonry, for example "Humanité." In Germany, the cardinal virtues, place 

names, Biblical characters, or mottoes were used: "So entstanden Namen, wie 

z.B. jener der ältesten deutschen Loge in Hamburg, 'Absalom zu den drei 

Nesseln', oder 'Durch die Nacht zum Licht', 'Emanuel zur Maienblume', 

'Harmonia zur Treue', 'Ferdinand Caroline zu den drei Sternen' und 'Zu den fünf 

Türmen am Salzquell'." 1071 As Kischke puts it, these rather old-fashioned names 

are dear to the Masons, and a change for aesthetic reasons would be problematic, 

even if a certain modernization of them were to the good of Freemasonry: 

Diese Namen haben alle ein ehrwürdiges Alter, sind traditionsgebunden, 

aber ohne jeden Kontakt zur Moderne. Von Außenstehenden werden sie 

nicht verstanden und nicht selten als antiquiert und versponnen 

empfunden. An Namen darf allerdings nicht gerüttelt werden, soweit 

nicht extreme Gründe des Geschmacks oder des Anstandes dazu 

zwingen. Der Vorschlag, sie zu ändern oder zu versachlichen, würde bei 

den meisten Freimaurern auf Unverständnis stoßen. Dennoch sollte es 

auch hier keine Tabuisierung geben. 1072 

6.7 Drinking & Toasting Habits 

Concerning Masonic drinking habits, one is astonished at the number of 

military expressions that have found their way into a language focused on the 

stonemasons' trade. This is explicable insofar as the ritual of the Masonic 

banquet is taken from the traditions of pre-revolutionary military lodges in 

France, which employed a special technical terminology: "In these 'works of 

mastication' or 'works of the table', water is called 'weak powder', wine 'strong 

powder', and spirits 'thundering powder'. The bread is the 'mortar' or 'rough 

ashlar', glasses are 'cannons', napkins 'flags', forks 'picks', knives 'swords', food 

'equipment', the salt 'sand' and the pepper 'yellow sand'. Finally, to fill a glass is 

'to load'. 1073 (See table 6.1 below.) Thus, in the 18 th century, the drinking of a 

toast in Masonry was beginning to be referred to as fire or firing. When the toast 

was drunk, the brethren hammered the table with their empty glasses. In order 

not to breake them, they used peculiar firing glasses which had a thick, heavy 

bottom. 1074 

1071 Kischke, p. 130. 

1072 Ibid. 


1074 Cf. also CME, p. 252.


Firing glasses photographed at 

Deutsches Freimaurer-Museum in Bayreuth, 2000 

This custom is still kept up in a part of Masonry in a reduced form: "Diese 

wesensfremde Vermengung der alten Handwerksbräuche mit soldatischen 

Elementen ist in einem Teil der Freimaurerei bis auf den heutigen Tag erhalten 

geblieben, wenn auch das eigentliche Exerzierreglement dieser Trinkkanonaden 

bis auf Reste abgeschliffen ist." 1075 From France, these drinking habits were 

imported to Germany. The "firing" is connected with the mystical number three, 

and this is no invention of Freemasonry but an ancient tradition. The following 

saying by Ausonius from the 4 th century has been handed down to us: "Ter bibe, 

vel toties ternos. Sic mystica lex est / Vel tria potandi vel per tria 

multiplicandi." 1076 It can be assumed that in early Masonry, the "firing" of 

"cannons" was even performed with real small cannons, not only with glasses. 

Some evidence for this is found, for example with regard to the feast on Saints 

John Day of the German lodge "Drei Weltkugeln" in the year 1744, "wobei das 

Böllerschießen im Logengarten vor sich ging." 1077 

In the following table, the previously listed English military expressions will 

be compared with the corresponding French and German terms. The expressions 

that could not be verified and backed up with the sources employed are marked 

in blue and are mere translations; however, since this terminology originally 

came from France it can be assumed that the words are mostly synonymous in all 

three languages. 

1075 IFL, p. 1594. 

1076 Ibid. 

1077 Ibid.

346 


Table 6.1 Military terminology and common terms at Masonic drinking 

ceremonies in English, French, and German 

English French 1078 German 

literal figurative literal figurative literal figurative 

bread mortar or 

rough ashlar 

pain pierre brute Brot rauher Stein 

water weak eau poudre faible Wasser schwaches 

powder 

Pulver 

Wine strong 

powder 

vin poudre forte Wein starkes Pulver 

Spirits thundering liqueurs poudre Liköre donnerndes 

powder 

fulminante 

Pulver 

glasses cannons verres canons Gläser Kanonen / 

Gewehre 

plates tiles assiettes tuiles Teller Ziegel 

food equipment nourriture équipement Essen Ausstattung 

napkins flags serviettes drapeaux Servietten Flaggen 

knives swords couteaux glaives Messer Schwerter 

forks picks fourchettes pioches Gabeln Hacken 

spoons trowels cuillers truelles Löffel Kellen 

salt sand sel sable Salz Sand 

pepper yellow sand poivre sable jaune Pfeffer gelber Sand 

to fill the to load remplir les charger les Gläser füllen die Kanonen 

glasses 

verres canons 

laden 

drinking of firing porter un toast charger Gesundheiten Feuer geben 

toasts 

à qqn. 

ausbringen 

A French source states that in the late 1700's, Freemasons also used to make 

"signs" with their napkins, according to their respective degrees, when assembled 

at table lodge: "Les frères placent leur serviette de table autour du col, sur 

l'avant-bras droit ou la tiennent en main, suivant leurs grades respectifs." 1079 In 

German, the technical term for "raising the glass to drink" is "Anlegen, Feuer 

geben." 1080 In the following, we will cite two German descriptions of the 

ritualistic happening at a Masonic banquet. Due to their age, they show a slightly 

different use of vocabulary. The first source is a historical banquet scene, 

reported in the Vossische Zeitung in 1738, N°. 10-15: 

Ein jeder hat die Bouteille vor sich, und wenn es an ein Trincken gehen 

soll, wird geruffen: Ladet!, worauf sie alle aufstehen und das gläserne 

Gewehr ergreiffen. Ferner commandiret der Großmeister: Pulver auf die 

Pfanne, welches soviel heisset als Wein in das Glas schenken. Weiter 

rufft er: Legt an! Gebt Feuer! Unter welchen Worten man das Glas auf 

1078 For the French vocabulary, cf. Mellor, La Vie Quotidienne de la Franc-Maςonnerie Franςaise du XVIIIe 

siècle à nos Jours, p. 48. 

1079 Mellor, La Vie Quotidienne, p. 49. 

1080 Cf. IFL, p. 1593/1594.


drey Tempo zum Munde bringet und gedachte Gesundheit trincket. 

Wenn das Glas ausgeleeret ist, hält man es erst an die lincke, hernach an 

die rechte Brust und drittens mitten vor die Herzgrube alles auf dreymal 

Absetzen so wird es auch mit drey Tempo in gerader Linie wider auf 

den Tisch gesetzet. Endlich klatschet man dreymahl in die Hände und 

schreyet dreymal: Vivat! 1081 

The second banquet scene was described in the early 20 th century. The 

compiler sees a connection between the peculiar drinking ceremonies of Masons 

and those of students (also the IFL states that the drinking habits of students 

were partly filched from Masonic forms, hence the expression "Salamander 

reiben") 1082 : 

Auch maurerische Mahlzeiten werden rituell gefeiert, rituell eröffnet 

und geschlossen. In ihnen wird, ähnlich wie in Studenten-Kommersen, 

nach Kommando auch getrunken: "nach dem wohlbekannten Maße." 

Eine Formel lautet: 

"Wir bringen ein dreifaches Feuer aus." 

"Ladet die Kanonen (Gläser)!" 

"Hand an die Waffen!" (Die Gläser werden angefaßt.) 

"Waffen hoch!" (Die Gläser werden aufgehoben) 

"Erstes Feuer!" (Es wird angetrunken.) 

"Verstärktes Feuer!" (Ueber halb ausgetrunken.) 

"Vollständiges Feuer!" (Es wird ausgetrunken.) 

"Waffen ab!" (In winkelmäßiger Bewegung, unter 

"1! - 2! - 3!" wird das Glas mit Stoß niedergesetzt.) 1083 

The Masonic "firing" does not consist in merely raising the glass and then 

rhythmically clapping it on the table. As shown in the German banquet scene, the 

glasses are held in front of the left and the right breast, and before the heart. This 

is comparable to putting the hand on the heart when singing a national anthem, 

and means that the toast spoken comes from the heart of the brethren. However, 

even more refined ceremonies exist in which the glass is moved in a particular 

way, thus reproducing geometrical figures. Chapter 8 on rituals shows that the 

Masons execute symbolic geometrical forms by steps or by movements of parts 

of their bodies (e.g. walking in triangular or circular form, "squaring," observing 

square corners when changing the direction, bending one knee in a right angle 

when kneeling before the altar during the obligation, or putting their feet in the 

form of a right angle, i.e. a square). Freemasons can also imitate these secular 

and metaphorical forms by moving their "cannons" when "firing." A most 

interesting example hereof is given in the banquet ceremonies annexed to the 

Royal Arch Ritual as Taught in the Aldersgate Chapter of Improvement No. 

1081 IFL, p. 1593/1594. 

1082 Cf. IFL, p. 1594/1595. 

1083 Martens, p. 146.

348 


1657, originally extended and annotated for the use of the companions in the 

District of Nigeria, dating from 1957. Section 8.1.3. on the Royal Arch ritual will 

describe the importance of the triangle which represents Deity and "perfect 

man." Since the ritual plays abundantly on the sacred number three, alluding in 

certain cases to the Trinity, it is but understandable that the toasting ceremony 

leans on the same mysticism. Not only the triangle is reproduced by moving the 

glasses, but almost the emblem of the Holy Royal Arch Degree, which is a triple 

tau in a triangle, surrounded by a circle (for an illustration, turn to Section 8.1.3, 

picture of the Royal Arch apron). The square as the overall Masonic symbol 

must not be missing; therefore, it is also reproduced in the drinking ceremony. 

Furthermore, the sums of the three angles of every triangle are equal to 180°, or 

two right angles, which shows that these symbols are interwoven. Thus - 

imperceptible for a profane, who will not understand this curious moving of the 

glasses - the essential Masonic symbols are exhibited before the initiated: the 

symbol of spirit or world-spanning brotherly or Godly love (compass or circle), 

of Deity (the triangle), and of matter or equality (the square or right angle). The 

Royal Arch ritual defines the role of the circle and the triangle as follows: 

These mathematical figures have ever been selected as referring to 

Deity, or some Divine attribute. The circle is an emblem of eternity; for 

as it has neither beginning nor end, it may justly be deemed a type of 

God, without beginning of days, or end of years, and it continually 

reminds us of that great hereafter, when we hope to enjoy endless life 

and everlasting bliss. [...] 

In times of antiquity, names of God, and symbols of Divinity, were 

always enclosed in triangular figures. In the days of Pythagoras the 

triangle was considered the most sacred of emblems and when any 

Ob.[ligation] of more than usual importance was to be administered, it 

was invariably given on the triangle [...]. The Egyptians termed it the 

sacred number, or number of perfection; and so highly was it prized by 

the ancients that it became amongst them an object of worship. They 

gave it the sacred name 'God' [...]. They also called it 'Araboth,' which 

signifies Soul of Nature. 1084 

The Royal Arch companion who gives the toast generally also directs the 

firing. The stage directions of the Royal Arch banquet ceremony describe in 

cipher how to move the glasses: 

1084 

Lewis, Ritual of the Holy Royal Arch as taught in the Aldersgate Chapter of Improvement No. 

1657, p. 104/105.


Movement of glasses at Royal Arch "firing": 

triangle, circle, square, and three claps 

"Commence with point, then t.i.n.l. (making the base of the t.i.n.l. first, moving 

from right to left), c.r.l. (in the same direction), then s.u.e. (the fourth side of the 

s.u.e. being made downwards, terminating with a clap). This is indicated clearly 

in the diagrams above." 1085 Even if a profane does not resolve the abbreviations, 

it is easy for him or her to comprehend the movements with the help of 

thisdiagram, taken from page 114 of this Royal Arch ritual: 

To the drinking ceremony inevitably belong the toasts. Toasts were 

introduced into the banquet scene in the times of the old table lodges, in order to 

give the festive meal a fixed form, which took place at the same table as the 

ritualistic labor in the early 18 th century when the esoteric and exoteric 

ceremonies of Masonry were not yet separated. There are official and personal 

Masonic toasts. They are dedicated, for example, to the patron saints, the King or 

Queen, the female relatives of the Masons, the army or navy, the Grand Master, 

the Grand Lodge, visiting brethren and other Masonic authorities, memorial 

days, etc. Between the toasts, Masonic songs, the national anthem, and others are 

sung. The German Masonic dictionary describes these customs as typically 

English: "Diese Fülle von Gesundheiten ist aus dem feuchtfröhlichen Geiste des 

merry old England zu erklären. Die alten englischen Freimaurer waren sehr 

trinkfeste Leute. Heutigentags hat man dieses Übermaß der Gesundheiten 

eingeschränkt." 1086 The IFL also mentions the "silent toasts" as a memorial for 

deceased brethren: "In manchen Logen ist auch der sogenannte stille Trinkspruch 

üblich, der nach einer uralten, schon den Römern bekannten Sitte auf der Höhe 

1085 Ibid, p. 115/116. 

1086 IFL, p. 1595.

350 


der Festesfreude als memento mori der Toten gedenken läßt. 1087 This has a 

parallel in the "silent battery" ("Stille Salve" or "batterie de deuil"), the 

rhythmical clapping of the hands as a sign of honor. 

Some Masonic drinking ceremonies have a touch of Christianity about them. 

For example, the Royal Arch banquet ceremonies commence and conclude with 

a religious saying, which is "Benedictus, Benedicat (May the blessed One bless)" 

before the banquet, and "Benedicto, Benedicatur (May the blessed One be 

blessed)" after the banquet, to which all companions answer, "Deo gratias." 1088 

6.8 Hebrewisms 

In Masonic rituals, there are several unusual expressions, like "Macbenac," 

and others. There even exists a Dictionnaire des Hébraismes et d’autres termes 

spécifiques d’origine franςaise, étrangère ou inconnue, dans le Rite Ecossais, 

Ancien et Accepté, written by Michel Saint-Gall in 1988, that tries to explain 

such peculiarities and to trace them to their roots. Let us see how it defines the 

strange word "Mac-Benac": "ne veut strictement rien dire, en quelque langue que 

ce soit. Version très déformée de Ma-Haboneh, encore utilisée pourtant dans 

certains rites et obédiences." 1089 This dictionary defines the origin of this pseudo- 

Hebraic term as follows: 

MA-HABONEH (mem, hé, - hé, beth, noun, hé): qui est l'architecte (ou 

le constructeur?). De MA, de l'article HA et de BONEH, architecte, 

constructeur (1 Rois V-18). Sans aucun doute il s'agit de la forme la 

plus ancienne et la seule correcte du mot. D'origine compagnonique, le 

mot, dont l'hébreu est correct, apparaît dès 1760 dans 'Les Trois Coups 

Distincts'. Il est préconisé par le Tuileur de Lausanne. MAC-BENAC et 

MOHABON n'en sont que des déformations, sans doute tardives. 1090 

It might be misleading, if not a waste of time, to search for Hebrew roots of 

Masonic technical terms, trying to establish scientific accuracy, for "[i]t was the 

invariable habit of those who believed in the Hebraic origin of Freemasonry to 

seek the root of every unusual term found in Freemasonry in the ancient Hebrew 

language. This led to absurdities." 1091 There are two possibilities - maybe, most 

of these strange terms really were not more than gibberish intended to confuse 

the non-Masons. Or maybe there is a deeper philosophy behind some of those 

terms, as the quotation above anticipates when bringing the term Ma-Haboneh in 

relation with the Hebrew word "architect." This alleged relation is also stated by 

1087 IFL, p. 1595. Italics added. 

1088 Lewis, p. 111/112. 


1090 Ibid, p. 75/76. 

1091 CME, p. 583.


the DFM: "Avec Prichard apparaît la forme Mak Benah à laquelle il donne le 

sens: 'l'Architecte est frappé [...]." 1092 Emulation Working has made out of it 

"l'Architecte a été frappé," which would make even more sense, alluding to the 

death of Grand Master Hiram Abiff, beaten to death by three ruffians. According 

to the DFM, the interpretation of the strange word Mac Benac as denoting "the 

skin came off, which is called the slip" is a pure invention: "La signification qui 

en est donnée, 'la chair quitte les os', est fantaisiste [...]." 1093 

6.9 Masonic Age, Hours, & Calendar 

Age 

A curious Masonic habit is the assigning of symbolic ages to the members of 

the different degrees: "These ages are not arbitrarily selected, but have reference 

to the mystical value of members and their relation to the different degrees." 1094 

As it is explained in Masonry Defined 1095 , in all of the Masonic Rites except the 

York or American system, a mystical age is appropriated to each degree. This is 

also supported by Coil's Masonic Encyclopedia, which explains that in some of 

the Scottish degrees, an Entered Apprentice is said to have the age of 3, a Fellow 

Craft, 5, and a Master, 7. 1096 However, this modern encyclopedia does not offer 

a reason for this strange custom and merely assumes some Pythagorean 

symbolism: " In the Scottish Rite, such ages are a part of the esoteric ritual and 

possibly have some symbolic reference which is not explained. They are 

probably remnants of or derived from some Pythagorean system of 

symbology." 1097 An explanation of the numerical symbolism occurs in the older 

work, Masonry Defined, from 1939, according to which three is a symbol of 

peace and concord, having been called in the Pythagorean system the "number of 

perfect harmony." It is appropriate to the First Degree of Masonry because this 

constitutes the initiation into an order whose fundamental principles are harmony 

and brotherly love. The number five is a symbol of active life, and of the union 

of the female principle two and the male principle three. In this way, the number 

five refers to the active duties of man as a denizen of the world, which constitutes 

the symbolism of the Second Degree of Freemasonry. Finally, the number seven 

as a venerable and perfect number symbolizes the perfection that is to be attained 

in the Master Mason's Degree, the Third Degree of Masonry. 1098 

1092 DFM, under the entry "Mac Benac." No page number given. 

1093 DFM, same page. 

1094 MD, p. 91. 

1095 Cf. ibid, p. 91. 

1096 Cf. CME, p. 19. 

1097 Ibid, p. 18/19. 

1098 Cf. MD, p. 91.

352 


Another, rather hilarious explanation for the assignation of the number three 

to the First Degree of the Ancient and Accepted Scottish Rite can be found in the 

DFM. It pretends that the newcomer in Masonry is neither able to read nor write. 

He can only count up to three: "Au Rite Écossais Ancien et Accepté, un âge 

symbolique est donné à l'Apprenti: trois ans. Cette bizarrerie apparente signifie 

qu'il est initié au sens ésotérique des nombres 1, 2 et 3, mais aussi que ce 

débutant "ne sait ni lire ni écrire". Il "ne sait qu'épeler". Au Rite Écossais 

Rectifié, il a symboliquement "trois ans passés". 1099 

In a similar way, the ages of many of the high degrees can be symbolically 

and mystically explained, some of which are not practiced any more. 

Acordingly, asking a Mason for his age means to inquire which degree he 

belongs to. This is backed up by a French Masonic dictionary: 

Nombre de ces grades ne sont plus pratiqués, mais l'explication de ces 

âges symboliques, quels qu'ils soient, demeure la même. S'informer de 

"l'âge" d'un maçon, c'est lui demander son grade, et dans la Maçonnerie 

écossaise, à chaque grade correspond un Nombre dont l'explication 

appartient à l'Hermétisme. Ainsi, l'Apprenti a trois ans parce qu'il est 

initié aux mystères des nombres 1, 2, 3. 1100 

The following table 6.2 gives an overview of the different ages attributed to 

various grades 1101 : 

Table 6.2 Masonic titles and their corresponding ages 

rank age 

Apprenti 3 ans 

Compagnon 5 ans 

Maître 7 ans et plus 

Maître secret 3 fois 27 ans accomplis 

Maître parfait 1 an pour ouvrir les Travaux, 7 

ans pour fermer les Travaux 

Secrétaire intime 10 ans, le double de 5 

Prévôt et Juge 14 ans, le double de 7 

Intendant des bâtiments 3 fois neuf ans 

Maître Élu des Neuf 21 ans accomplis, le triple de 7 

Illustre Élu des Quinze 25 ans accomplis, 5 fois 5 

Sublime Chevalier Élu 27 ans 

Grand Maître Architecte 45 ans, 5 fois le carré de 3 

Royale Arche (not to be confused 

with Royal Arch Degree) 

1099 DFM, p. 71. 

1100 Ibid, p. 63. 

1101 For the relation of age and grade, see DFM, p. 62. 

63 ans accomplis, 7 fois le carré 

de 3


Grand Élu parfait et Sublime 

Maçon 

27 ans accomplis 

Chevalier d'Orient ou de l'Épée 70 ans 

Prince de Jérusalem 25 ans accomplis 

Chevalier Rose-Croix 33 ans 

Écossais trinitaire 81 ans 

Grand Écossais de Saint André 81 ans 

Chevalier Kadosch un siècle et plus 

Souverain Grand Inspecteur 

général 

33 ans accomplis 

The DFM further lists ranks that do not assign a special age to their members, 

such as Chevalier d'Orient et d'Occident, Grand Pontife or Sublime Écossais, 

Vénérable Grand Maître of all regular lodges, Noachite, Chevalier Royal-Hache, 

Chef du Tabernacle, Prince du Tabernacle, Chevalier du Serpent d'Airain, Grand 

Commandeur du Temple, Chevalier du Soleil, Grand Inquisiteur Commandeur, 

and Chevalier (Sublime Prince) du Royal Secret. 1102 

The following cartoon strip taken from the Internet makes fun of the 

absurdity of attributing the age of three years to a rather old Mason: 

1102 DFM, p. 62. 

a "three-year-old" Entered Apprentice

354 

Hours 


As ages are symbolically employed in Masonry, the hours are similarly 

interpreted in the Masonic language: 

The language of Masonry, in reference to the hours of labor and 

refreshment, is altogether symbolical. The old lectures contained a 

tradition that our ancient brethren wrought six days in the week and 

twelve hours in the day, being called off regularly from labor to 

refreshment. 

In the French and German systems, the Craft were said to be called 

from labor at low twelve, or midnight, which is therefore the supposed 

or fictitious time at which a French or German Lodge is closed. 

But in the English and American systems the Craft are supposed to 

be called off at high twelve, and when called on again the time for 

recommencing labor is said to be "one hour past high twelve;" all this 

refers to Ancient Craft Masonry. 1103 

We notice here the antithesis of "high twelve" and "low twelve." In the 

Masonic technical language, "low twelve" means midnight. The reference is to 

the sun, being then below the earth. Low twelve in Masonic symbolism is an 

unpropitious hour. 1104 "Low twelve" means death, hence the burial and benefit 

societies called "Low Twelve Clubs." On the contrary, "high twelve" denotes 

high noon, when the sun is at the highest point or on the Meridian, and 

symbolically means the bloom of life. "High Twelve Clubs" consequently are 

luncheon clubs uniting Masons for a happy social hour. 1105 Where does this 

symbolism come from? Daniel Ligou in his Dictionnaire de la Franc- 

Maçonnerie expresses his opinion that the current explanation of "high twelve" 

as the highest stage of human life is not a well-chosen one. He favors the 

reasoning that the ancient operative stonemasons had the habit of interrupting 

their work at noon and finishing it at dusk, and that these customs have been 

taken over into the mysticism of speculative Masonry: 

1103 MD, p. 283. 

1104 Cf. ibid, p. 334. 

1105 Cf. CME, p. 137. 

Au nombre des explications données à ces allégories la plus courante est 

que l'homme atteindrait la moitié de sa carrière, le "midi" de la vie avant 

de pouvoir être utile à ses semblables, mais que dès ce moment, il se 

doit à eux sans relâche jusqu'à la fin [...]. C'est là un exemple de 

symbolisme "tiré par les cheveux", car il s'en faut que la jeunesse soit 

une période improductive et c'est beaucoup exiger de la vieillesse, à 

l'inverse, que de demeurer jusqu'à la mort sur la brèche. Meilleure serait 

l'explication que ces heures ne sont simplement que la survivance des


annonces en usage chez les maçons opératifs de l'interruption du travail 

à la méridienne et de sa cessation au couchant. 1106 

Since Masonic hours are not the same in all countries, rites, and degrees, we 

shall inspect several different interpretations. With regard to the geographical 

diversification, we find the following usage of the Große Landesloge der 

Freimaurer von Deutschland: "Mittag ist es, wenn die Lichter der Weisheit, 

Schönheit und Stärke entzündet und die Arbeitstafel enthüllt ist. Hochmittag 

wird verkündet, wenn die Bibel aufgeschlagen wird. Mitternacht bezeichnet den 

Schluß der Arbeit, Hochmitternacht, wenn sich das Buch der Bücher wieder 

schließt, die Lichter erlöschen und die Arbeitstafel verhüllt ist." 1107 Concerning 

different rites, let us view the system of Zinnendorf, in which it is said that there 

are in a Masonic lodge five hours, namely, twelve struck, noon, high noon, 

midnight, and high midnight. These are explained as follows: "Twelve struck, is 

before the Lodge is opened and after it is closed; noon is when the Master is 

about to open the Lodge; high noon, when it is duly open; midnight, when the 

Master is about to close it; and high midnight, when it is closed and the 

uninitiated are permitted to draw near." 1108 An Austrian Masonic book tells us 

that the interesting custom of applying a fictive time to a certain hour is not a 

unique invention of Freemasonry. It can also be found in students' associations: 

"Eine ähnliche Zeit-Ordnung, die sich gegen die "profane" Zeiteinteilung abhebt, 

findet man heute auch noch innerhalb des korporationsstudentischen Comments 

mit dem Zeitmaß der "Bierminute", des Hochofficiums, des Officiums und des 

Inofficiums." 1109 

The French Masonic dictionary explains the different usages of the 

Emulation working, the Rectified rite, and the Ancient and Accepted Scottish 

Rite as follows: 

Ainsi, au Rite Émulation, il est "Midi" lorsqu'est venu le passage de la 

loge du travail à la recréation. Dans les loges d'Écosse [...] lors de la 

reprise, le 2e Surveillant annonce que "le soleil vient de passer le 

zénith". 

Au Rite Rectifié, les travaux s'ouvrent "à la douzième heure" et se 

ferment à "Minuit". Au Rite Écossais Ancien et Accepté, ils s'ouvrent à 

"Midi" et sont clos à "Minuit". 1110 

In the high degrees of the Ancient and Accepted Scottish Rite there exist 

other conventional hours, imitative of the usage in Craft Masonry but alluding to 

the mystery of the corresponding degree. For example, in the 18 th degree, that of 

Chevaliers Rose-Croix, we find the following dialogue during the Opening 

1106 DFM, p. 135. 

1107 IFL, p. 952. 

1108 MD, p. 283/284. 

1109 Binder, p. 392. 

1110 DFM, p. 135.

356 


Ceremony of the Chapter: "Le Très Sage: - 'Très Excellent Chevalier 1er Grand 

Gardien, quelle heure est-il?'- Le 1er Grand Gardien: - 'L'heure où le soleil 

s'obscurcit, où les ténèbres se répandirent sur la terre, et où la Parole fut 

perdue.' " 1111 Or in another case, in the Emulation working for instance, the 

symbolism of the square is used when the fingers of the clock form this emblem, 

which happens so at nine o'clock: "Dans les agapes, au Rite Émulation, il est 

d'usage de porter la santé des 'Frères absents' lorsque le Vénérable annonce: 'Il 

est symboliquement neuf heures' (heure où les aiguilles forment une équerre), ou 

parfois 'dix heures'." 1112 In the Masonic and Military Order of the Red Cross of 

Constantine, at the beginning of the Opening of the Conclave, we can observe 

the following dialogue between the Most Puissant Sovereign and the Eminent 

Viceroy: 

M.P.S. - Eminent viceroy, what is the hour? 

E.V. - The hour of a Perfect Knight-Mason. 

M.P.S.- What is the hour of a Perfect Knight-Mason? 

E.V.- The dawn of day; the sun is rising in the heavens and I 

behold the Sign. 

M.P.S.- What is the Sign? 

E.V.- A Cross, the symbol of our Faith, inscribed with the 

initials of the Mystic Words. 

M.P.S.- Since the day is dawning, and we see the Sign, it is 

time to resume our labours. 1113 

At the Closing of a Conclave, the Most Puissant Sovereign again asks the 

Eminent Viceroy, "what is the hour?," to which the latter replies, "the day is at 

an end." The Most Puissant Sovereign concludes that "[s]ince the day is at an 

end it is time to cease our labours." 1114 

Year 

Next to the ages and hours, also the years have a peculiar function in 

Freemasonry. However, according to CME, today the Masonic chronology is 

only rarely used unaccompanied by the date according to the current system: "It 

is symbolical only at best and is unfamiliar to many members." 1115 This became 

evident in when the author of this dissertation took part in a Masonic tour 

through a special exhibition at the Preußen-Museum in Wesel in 2001, where a 

1111 Cf. ibid. 

1112 Ibid. 

1113 The Ceremonies of the Masonic and Military Order of the Red Cross of Constantine, Ritual No. 

1, p. 18. 

1114 Ibid, p. 21. 

1115 CME, p. 117.


visitor asked the Masonic tour guide whether the strange date on one of the 

exposed old documents was a spelling mistake. He did not know (or did not want 

to tell), although he was a Worshipful Master. The four-figure number began 

with a five. The riddle's solution lies in the different Masonic calendars which 

seem to have been commonly in use during the 19 th century. There is a 

distinction between A.L., A. Inv., A.Dep., A.O., and A.M., which will be 

explained in the following 1116 : 

• Anno Lucis, the Year of Light (A.L.): 

The calendar runs from the year 4000 B.C. in the Craft Rite, which was 

computed by Bishop Usher in 1611 and is thus stated in the margin of the King 

James Bible version. For example, the year A.D. 2003 would become A.L. 6003. 

It is to be noted that in the French Craft Rite, the year begins March 1 st . 

• Anno Inventionis, the Year of the Discovery (A.Inv.): 

Since for Royal Arch Masonry the re-building of the Second Temple is 

essential, Royal Arch Masons date from the commencement of the Second 

Temple 530 B.C. For example, A.D. 2003 is transformed into A.Inv. 2503. 

• Anno Depositionis, the Year of Deposit (A.Dep.): 

Royal and Select Masters date from the completion of King Solomon's 

Temple 1,000 B.C., which they call the Year of Deposit. Thus, A.D. 2003 makes 

A.Dep. 3003. 

• Anno Ordinis (A.O.): 

For the Knights Templar, the founding of the Medieval Order of the Temple 

in 1118 A.D. is crucial, hence they deduct 1118 from the present era, so that 

A.D. 2003 would become A.O. 885. 

• Anno Mundi (A.M.): 

The calendar in the Scottish Rite also runs from the Creation of the world, 

which is called Anno Mundi, and corresponds to the Jewish chronology (Anno 

Hebraico). The year begins in mid-September. Thus, A.D. 2003 up to mid- 

September is 3759 B.C. plus 2003, which makes A.M. 5762. From mid- 

September on it would be 3760 B.C. plus 2003, that is A.M. 5763. 

6.10 Masonic Jurisdiction 

An important component of the Masonic language is the Masonic jurisdiction 

(insofar, as "language" is a whole social system and not a grammatical, 

rhetorical, and semantic unit only). Thus, like all societies, Freemasonry has its 

1116 Cf. CME, p. 117.

358 


own forms of jurisprudence. There are three instances exercising judicial 

authority: Supreme Councils, Grand Lodges, and lodges. Of course, the power of 

the lodges is limited to the penal jurisdiction over the members of the very lodge, 

and the Grand Lodge has the final say. 1117 As defined in the GHCDF, Masonic 

jurisdiction is, "[i]n its general sense, the power or right to exercise authority. All 

Lodges working within the territorial limits of a Grand Lodge are under its 

control and jurisdiction." 1118 The Masonic jurisdiction of the whole territory of 

the United States was divided between the Southern and Northern Supreme 

Councils in 1813. 1119 

Masonic administration of justice is comparable to the civil law, but limited 

to Masonic territory. Coil puts it as follows in his Masonic encyclopedia: 

"Masonic jurisdiction somewhat resembles that of the civil law; acts or conduct 

of a body outside its scope of power are ultra vires and void, while those which 

violate minor rules may be cured." 1120 According to Coil, Masonic jurisdiction of 

Grand Lodges can be classified into territory matter, subject matter, and 

personal matter. 1121 Generally, the territorial limits of a Grand Lodge are 

determined by the political boundaries of the country in which it is situated. For 

example, the territorial limits of the Grand Lodge of New York are 

circumscribed within the settled boundaries of the State of New York, and the 

Grand Lodge of New York thus cannot grant a warrant of constitution to any 

lodge situated in another State. This would be an infringement of Masonic usage. 

Until the formation of a Grand Lodge of France, the lodges of France held 

their allegiance to the Grand Lodge of England, and the Grand Lodges of 

England, Scotland, and France granted warrants to lodges in America until after 

the revolution. From then on, the States began to organize their own Grand 

Lodges. However, in continental European Masonry we can notice differences 

with regard to the American and English usage in dealing with this territorial 

matter: 

For the purpose of avoiding collision and unfriendly feeling, it has 

become the settled usage, that when a Grand Lodge has been legally 

organized in a State, all the Lodges within its limits must surrender the 

charters which they have received from foreign bodies, and accept new 

ones from the newly established Grand Lodge. This is the settled and 

well-recognized law of American and English Masonry. But the 

continental Masons, and especially the Germans, have not so rigidly 

interpreted this law of unoccupied territory; and there have been in 

1117 Such Grand Lodge rules are published in Masonic Books of the Constitution, Ahiman Rezons, 

and Codes. For a detailed description cf. our chapter 9 on literature. 

1118 GHCDF, p. 559. 

1119 According to EOF, p. 374, by the concession of 1813 the Northern Supreme Council has 

jurisdiction over the States of Maine, New Hampshire, Vermont, Massachusetts, Rhode Island, 

Connecticut, New York, New Jersey, Delaware, Pennsylvania, Ohio, Illinois, and Indiana. All the 

other States and territories are under the jurisdiction of the Southern Supreme Council. 

1120 CME, p. 342. 

1121 Cf. ibid.


France, and still are in Germany, several Grand Lodges in the same 

kingdom exercising coordinate powers. 1122 

The quotation above is merely a circumscription for another Masonic 

technical term, "American Doctrine," or "Territorial Exclusiveness." As defined 

in CME, with this is meant the rule that there can be but one recognized Grand 

Lodge in a state and that it must have exclusive jurisdiction therein. 1123 

It is a curious fact that the old Gothic Constitutions of the operative 

stonemasons contained a rule against lawsuits, which the speculative Freemasons 

paraphrased in the Ancient Charges of 1723 thus: "If any Mason does you a 

wrong, you should apply to your Lodge and, if necessary, appeal to the Grand 

Lodge and never take a legal course, except when absolutely necessary [...]." 1124 

As Coil states, this rule against lawsuits was really somewhat observed in earlier 

times, the Fraternity being small yet, but when growing in numbers, the Masons 

became socially more distant and less neighborly, so that this original rule seems 

to be "a dead letter" nowadays. 1125 Thus, Masonic bodies are sometimes involved 

in litigation in the civil courts, such cases involving the application of either 

public law, Masonic law, or both. A valuable piece of research on this subject 

was written by W. Irvine Wiest, Freemasonry in American Courts, in 1957. This 

is cited in this work in Section 10.2 on the custom of "Riding the Goat," 

mentioning that Masons and Shriners who were hurt in rough initiation 

ceremonies sued their lodges. 

6.11 Masonic Manners 

The circle of people using the Masonic language have not only judicial 

customs, but also social conventions. There are fixed rules and By-Laws in 

Masonry, but there are also unwritten codes of behavior that have to be obeyed 

by the members. These constitute Masonic etiquette, or social behavior, or, 

Masonic manners. For instance, there is the custom of "squaring" the lodge 

without treading on the floor between the altar and the East. A Mason is not 

punished for doing so, but this is a courtesy and should be respected. The reason 

for this custom is given by Claudy: 

1122 EOF, p. 374. 

1123 Cf. CME, p. 36. 

1124 Cf. ibid, p. 375. 

1125 Ibid. 

Masonry has developed its own conventions, by which its members in 

lodge and the ante room act. Not to proceed according to their dictates is 

not a Masonic offense; it is merely a lack of Masonic manners. [...] 

Brethren do not pass between the Altar and the East in lodge. It is a 

convention; there is no penalty for its infraction. It is a courtesy offered

360 


the Master. It is rooted in the theory that, as the Charter of the lodge is 

essential to the regularity of a meeting, as the Charter is the particular 

care of the Master, and as its place is upon the Altar, the Master should 

never be interrupted in his plain view of it, even for an instant. 1126 

When the Master is absent, he hands over the gavel and therewith the 

authority to the Junior Warden, who is stationed in the South. The floor in front 

of the South now becomes the "sacred ground," and a well-informed brother 

would not tread on it: 

During refreshment the Master relinquishes the gavel to the Junior 

Warden in the South, which thus becomes, for the time being, 

constructively the East. All that has been said about the respect due the 

Master in the East applies now to the Junior Warden in the South. Too 

often, at refreshment, brethren pass back and forth in front of the South; 

it is a Masonic discourtesy of which no well informed Mason is ever 

guilty. 1127 

There are other things which have to be observed by Masons, for example the 

order of seating themselves. Masons do not take a seat in the East without 

invitation. The East is a place of honor, and although within the lodge room all 

brethren are equal, it is a courtesy to offer the honorable seat to a Past Master, 

who has long served the lodge, or to a distinguished visitor. 1128 Another very 

important behavioral code is the formal dressing code (cf. our chapter 4.3 on 

clothing): "Brethren who respect the formalities of their lodge will not enter it 

undressed; that is, without their apron, or while putting that apron on. The 

spectacle of a brother walking (usually he slouches!) up to the Altar, tieing the 

strings and adjusting his apron while the Master waits for his salute, is not a 

pretty one." 1129 This can be compared to our ordinary social rules. For example, 

on entering a church, a man would also not put his necktie on. As in profane 

society, it is courteous to stand up while addressing a superior person: "Servants 

stand in the presence of their superiors. Therefore, no Mason sits while speaking, 

whether he addresses an officer, or another brother." 1130 Furthermore, "welleducated" 

Masons choose the right times of leaving the assembly and do not 

interrupt ceremonies or speeches: "It is illegal to enter or leave the lodge room 

during a ballot; it is discourteous to leave during a speech, or during a degree 

[...]." 1131 As nobody would attempt to smoke in church, a Mason should not do it 

in lodge: "Smoking is permitted in some lodge rooms during the business 

meeting. Alas, there are some which do not interdict it during a degree!" 1132 

1126 


1127 

Ibid, p. 27. 

1128 

Cf. ibid, p. 25. 

1129 


1130 Ibid, p. 27. 

1131 Ibid, p. 27. 

1132 Ibid, p. 28.


6.12 Masonic Summons 

Both in French and American early Masonry, during the 18 th and 19 th 

centuries the brethren seem to have had a mode of recognition by folding the 

paper in a peculiar way when writing each other letters. Such incidents have been 

collected and reproduced in Nocalore, vol. XV, p. 92 in the ironical chapter 

"Paper Missive." Thus, in the Dukinfield Ritual of the Mark Degree can be read 

after an explanation of the Masonic Alphabet: 

As M. M. M. we have a mode of communicating with each other 

without the use of written characters by means of a paper missive. On 

receiving a paper folded in this peculiar manner you will understand 

that a Bro. M. M. M. wishes to see you personally. Should it be 

inconvenient on your part to see him you will return the missive folded 

a second time thus..., but should the Bro. Return it to you refolded you 

must consider that a preemptory summons and it will be your duty as a 

M. M. M. to obey such summons. 1133 

This passage can be found almost word for word in the 1874 edition of the 

Perfect Ceremonies of the Mark Master Mason and R. A. Degrees, whose 

introduction speaks of a system of correspondence practiced in some Lodges. 1134 

It comments on the "ridiculous" Dictionary of Signs forming part of the Briscoe 

pamphlet, which contains the following paragraph: "To send a piece of paper 

done up like a letter, tho' there is nothing writ in it, signifies the member to 

whom it is sent must be at the Buffler's Head Tavern by Charing Cross at Four of 

the clock in the afternoon." 1135 The secret communication is also achieved by the 

following means: 

In "Solomon in all his Glory", in the section of explanation of Songs 

and Inscriptions [...], we have: "When freemasons [sic] write, they fold 

their letters in the shape of an angle." The text of the original, "Le 

Macon Demasque," [sic] from which "Solomon" was taken, translated 

reads: "When Freemasons write to one another, they fold the paper 

length wise to bring it to the width of an inch, and then tie it in the 

middle, so that the two ends take the form of a square." 1136 

This peculiar Masonic custom inspired The Freemason in its 1723 edition to 

let loose a satire: 

1133 Nocalore, vol. XV, p. 92. 

1134 Cf. Nocalore, vol. XV, p. 92. 

1135 Ibid. 

1136 Ibid.

362 


A man when he needs must drink 

Sends letters without pen and ink 

Unto some brother who's at hand 

And does the message understand; 

The paper's of the shape that's square, 

Thrice folded with the utmost care. 1137 

The female Masons of Albert Pike's American system of Masonry of 

Adoption (founded in 1866) likewise had a peculiar way to call other lodge 

members for help, namely by sending a mysterious abbreviation on a piece of 

paper, accompanied by a ring: 

The Summons is used when one needs assistance, succor, or protection. 

It is to send a ring, with a slip of paper attached, on which are the letters 

[...] S::D::M:: It is better to write the Hebrew letters [...], 

־ ס ־ ר ־ מ ־. 1138 

When you receive this summons, it reminds you of your obligation; and 

you must go to the party sending the ring, and render such assistance as 

may be needed and in your power. Your ring [...], so sent, to a Brother 

or Sister, will summon him or her to do the same. 1139 

This abbreviation, as resolved in our ritualistic chapter on Pike's Masonry of 

Adoption, denotes "fine flour," "honey," and "water" in the Hebrew language, 

the initials of the Hebrew letters being Samech, Daleth, and Mem. These 

ingredients were used in the initiation ceremony for the second degree of Pike's 

Masonry of Adoption, the degree of Companion, in form of a paste consisting of 

powdered biscuit, sugar, and water, which was smeared on the lips of the 

candidate with a trowel as a seal to her obligation, and which hereafter was 

tasted by the Venerable Master and the Admirable Mistress, as a token of their 

renewed pledge of companionship and protection extended towards the 

candidate. 

According to the Mark Rituals, No. 1, Ceremony of Advancement, dated 

1920, the Mark Masons, when in distress, sent their keystone with their personal 

mark on it to a brother, who thus was summoned to come to aid; this was called 

to "pledge" the mark. However, the keystone could only be pledged once, and 

then a compensation for the received support had to follow. If the brother who 

was asked for help was not able to support the brother in distress, he had to send 

back the mark, adding to it the amount of "half a shekel of silver," i.e. the value 

of a quarter of a dollar. This procedure is also mentioned in the obligation of a 

Mark Master, for we read in Richardson's exposé: 

1137 Cf. Nocalore, vol. XV, p. 92. 

1138 Cf. The Masonry of Adoption, "The 'Arcana'," p. 9. 

1139 Masonry of Adoption, II., p. 35.


[...] nor will I pledge it a second time until it is lawfully redeemed from 

the first pledge. Furthermore I do promise and swear, that I will receive 

a brother's mark when offered to me requesting a favor, and grant him 

his request if in my power; and if it is not in my power to grant his 

request, I will return him his mark with the value thereof, which is half a 

shekel of silver, or quarter of a dollar. 1140 

In the Mark degree as published in the 'Standard' Ritual of Scottish 

Freemasonry from Edinburgh, 1915, the passage about the shekel is left out, and 

the obligation merely contains the following promise: "That I will receive a 

Bro.'s mark when presented to me requesting a favour, and grant his request 

when just and lawful, if in my power to do without detriment to myself or 

family." 1141 The illustration below shows the front and back side of such a 

Masonic shekel 1142 (auction photo). 

Masonic shekel 

At this point, we want to explain shortly how the Jewish shekel came to be 

used in Freemasonry: The earliest specimens of coined shekels were issued about 

144 B.C.; before that, they there a measure of weight. Generally, they depicted a 

pot of manna on the one side and the Rod of Aaron on the other, carrying on the 

first side the inscription of "Shekel Israel," and on the other "Kadoshah" or 

"Jerusalem the Holy." In 1895, brother Pitts of Cyrus Chapter No. 133 in 

Michigan saw a full-shekel of the second year of the coinage of Simon 

Maccabeus and made a jeweler copy the reverse. For the front side, he chose the 

1140 Cf. Richardson, p. 47. 

1141 Cf. Cowan (publ.), The 'Standard' Ritual of Scottish Freemasonry. 

1142 The marks or pennies in Masonic symbolism are the wages for good and faithful service. They 

have the value of 25 cents, or half a Jewish half-shekel of silver, as is taught in the Master Mason 

degree. However, this is a mistake, since the original coin copied for Masonic use was a full 

shekel, not a half. Cf. Pollard, p. 86/87.

364 


keystone of Masonry. Thus, he had created an appropriate design to symbolize 

the Masonic wages. 1143 

6.13 Metaphors 

In Masonic writings, metaphors are certainly the most employed rhetorical 

figures. They do not deal exclusively with the stonemasons' trade and its 

symbols, but can stem from any semantic field one can think of. The following 

small collection is categorized and sustained with textual examples. First, there 

are some metaphors that exist for expressing that somebody is a Mason. This 

avowal sometimes has to be made in a veiled form, without pronouncing the 

word "Mason," so that the profanes do not notice it. Therefore, metaphors can be 

employed like "he knew the mystic numbers," or "he wore the apron": "Almost 

all the great marshals and generals of Napoleon, including the three kings, 

Joseph, Murat and Bernadotte knew the mystic numbers [...]." 1144 "Franklin sat 

with Lalande in the same Lodge in which Helvetius had worn the apron." 1145 

This paraphrasing guarantees more secrecy. However, this is not always 

necessary, for in most cases the circumscription is used for aesthetic reasons 

only. Metaphors like this can easily be made up. For example, it is only 

necessary to recollect the special features of a Worshipful Master. He was the 

only one who was allowed to wear a hat in the lodge. 1146 Thus, to say "he wore 

the hat for five years," would be the same as stating "he was the Master of this 

lodge for five years." Another example - one could substitute the metaphor "he 

sat in the Oriental Chair," or "he sat in the East," or "he occupied the Seat of 

King Solomon" - all of which means that he was a Worshipful Master sitting in 

his proper station in the East of the lodge. 1147 If one said, "he sat in the South," it 

would designate a Junior Warden, and if one stated that "he distributed the wages 

in the West for thirty years," one would mean that he was a Senior Warden for 

thirty years, giving the craftsmen their reward. 1148 One could say "he received his 

first light in 1999," which would mean he was initiated as an Entered Apprentice 

and "given Masonic light" in the corresponding ceremony in the year 1999. If 

one would add "he received more light in the following year," this would mean 

that he advanced in taking his degrees. 1149 One could say "last year he gave his 

first three distinct knocks on the door," 1150 meaning "last year he became an 

1143 

Cf. Pollard, p. 86/87. 

1144 


1145 


1146 

Cf. GHCDF, p. 164. 

1147 

Cf. Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, p. 199, 

describing the Ceremony of Installation: "[...] I place you in the Chair of King Solomon [...]." 

1148 

For the stations of the two Wardens, cf. Nizzardini, p. 3. 

1149 

Cf. Duncan, p. 45; 81. 

1150 

Cf. ibid, p. 43, First Degree catechism: "How gained you admission?" - "By three distinct 

knocks."


Entered Apprentice." The expression "he was received on the mallet and the 

chisel" would mean that he was initiated into Mark Masonry (cf. Section 8.1.2). 

This is just an example to show how easy it is to lean on the rich symbolism of 

the Craft to adorn texts with self-constructed metaphors. 

Then, there are metaphors using secret passwords that are unknown to non- 

Masons, for example the word "shibboleth" which we encounter in the Second 

Degree of Freemasonry as being a bundle of ears of corn and a symbol of plenty. 

It is taken from a Biblical legend, being the password the Gileadites taking the 

passages of the River Jordan before the Ephraimites were required to pronounce 

correctly, which they could not. In the following quotation, the Masonic 

metaphor "shibboleths of words" denotes superfluity, corresponding to the image 

of a bundle. It is taken from advice to a Mason who has scruples about admitting 

a candidate into Masonry because he is not sure whether this person really 

believes in God, especially since he considers him a freethinker: "Set up no 

shibboleths of words, my brother. It is sufficiently easy to decide if a man 

believes enough to have his petition to be made a Mason taken into lodge." 1151 

The advisor herewith wants to tell the other Mason that he should not make too 

many words about it and should not find too many reasons against admitting the 

candidate, because this question can be answered quite easily. 

Then, there are metaphors taken from the ritual which are not secret, 

"Hebraic," or strange words, but technical terms with a special meaning. One of 

these is the word "wages." In the description of the Mark Ritual (Section 8.1.2), 

after the work, the craftsmen receive the "wages" they are entitled to. Impostors 

who try to obtain more than they deserve are found out and punished. A Masonic 

monitor states, for example, that a Fellow Craft's wages are "corn, wine, and 

oil." 1152 Of course, this is merely symbolic. In reality, the "wages" of the 

workmen are the moral values they draw out of the Craft for themselves. 

Linguistically, all derivations that have to do with "wages," i.e. "interest," 

"investment," etc. thus can be used to form a Masonic metaphor, and every 

Mason knows what is meant. Like the following: 

You will be well paid. A Master's wages await you when you shall 

have done your work. Paid not in any metal coin, or any thing of value, 

but in that finer coin of consciousness of honorable and responsible duty 

well done, that inner happiness which comes when you may truly say to 

yourself "Masonry has been helped forward by my work," the 

knowledge that your lodge is a better lodge because you have paid back 

in small measure at least, the interest and the labor your brethren 

invested in you. 1153 

The next category are the metaphors that contain mock expressions or satire, 

such as the "Parrot Masons" or the "Knife & Fork Degree." An example for these 

1151 Claudy, A Master's Wages, p. 39/40. 

1152 Cf. Simons, p. 96. 

1153 Ibid, p. 45/46.

366 


are the "silk stocking lodges," which are composed of conceited brethren who 

make up the elite of a certain area: "Masonry, being a human institution, must 

necessarily at times partake of the nature of the foibles of human nature. Hence 

there are, here and there, 'silk stocking' lodges, with very large initiation fees 

and unduly heavy dues, to which only those who 'belong' are really 

welcome." 1154 

The following category contains metaphors that are used in connection with 

tenets and rules of Freemasonry. One of these laws is that Masons are forbidden 

to talk with profanes about internal lodge affairs. Especially if something went 

wrong, it is of no concern to the outer world. It is a matter of secrecy. One 

Masonic writer has expressed this idea using the metaphor of "dirty linen" that 

should not be waved in front of an un-Masonic audience: "Never talk lodge 

matters over with the profane [...]. The 'dirty linen' which all lodges must 

wash once in a while when some member makes a bitter mistake, is not to be 

aired in public." 1155 

Now, we shall proceed to general and fixed Masonic metaphors, such as for 

God, death, heaven, and the last judgement day: 

6.13.1 God 

We have already met with the expression "Great Architect of the 

Universe," which is the English standard Masonic denomination for God. 

However, there exist slight variations of this form, sometimes due to the 

different degrees, in accordance with the there used phraseology. Mostly, high 

Masonic officers' names are used to refer to God, such as Master, Warden, etc., 

often in combination with the adjective "Grand." Thus, one of God's other names 

is "Grand Artificer of the Universe," as quoted by Simons in his manual: "By it 

[i.e. geometry], we discover the power, wisdom and goodness of the GRAND 

ARTIFICER of the universe and view with delight the proportions which 

connect this vast machine." 1156 In the same line is the expression "Divine 

Artist." 1157 A strange term, obviously pseudo-Hebraic, is quoted in TRMC: 

"Algabil. - A name of God, signifying the Builder [...]." 1158 Another expression 

is "Grand Master of the Universe," also quoted from the same source: "[...] when 

at last it shall please the Grand Master of the universe to summon us into his 

eternal presence [...]." 1159 A climax of this is "Supreme Grand Master": "Then let 

us imitate the good man in his virtuous conduct [...], that we may welcome the 

grim tyrant Death, and receive him as a kind messenger from our Supreme 

1154 Ibid, p. 106. 

1155 Cf. Simons, p. 92. 

1156 Ibid, p. 93. Bold print added. For the same expression, see Sickels, p. 155. 

1157 Sickels, p. 155. Cf. also Dove, p. 114. 

1158 TRMC, p. 30. Bold print added. 

1159 Simons, p. 179. Bold print added.


Grand Master, to translate us from this imperfect to that all-perfect, glorious, 

and celestial Lodge above, where the Supreme Architect of the universe 

presides. 1160 A further variation is "Great Grand Master": "May the Great 

Grand Master deal tenderly with him." 1161 The Warden also lent his name to 

God: "[...] with a firm reliance on Divine Providence, shall we gain ready 

admission into that Celestial Lodge above, where the Supreme Grand Warden 

forever presides - forever reigns." 1162 In Royal Arch Masonry, corresponding to 

the there prevalent phraseology, God is called "Supreme High Priest of heaven 

and earth." 1163 

6.13.2 Death, Heaven & Last Judgement Day 

Freemasonry has a rich and metaphorical funeral vocabulary. Masons do not 

simply die, they "are called from labor to refreshment," "travel to foreign 

countries" or are summoned to the "Grand Orient." They are not rewarded with a 

happy stay in paradise but receive their "wages": "See to it, my brother, that you 

are a Master in fact as well as in name; so shall you learn the real meaning of the 

Word by which some day you will travel in a far, far country, where there is 

neither gold nor silver, and where, indeed, the only coins which can be used are 

those you here fit yourself to receive .... a Master's Wages." 1164 

Masonic literature is resplendent with metaphors for heaven: "While the 

Scythe of Time, all-devouring, cuts us down, it gathers us into [...] the splendor 

and glory of the Greater Mysteries [...]." 1165 One of the four points of the 

compass, the East - which is the Worshipful Master's seat in the lodge - is used to 

denote the siege of God. We have learned that the Orient is the most important 

direction in Freemasonry. There, the sun rises and wisdom and truth prevails. 

This is so in all languages of Masonry; thus, the German Masonic lexicon talks 

about "den in den ewigen Osten eingegangenen (= toten) Meister." 1166 It also 

defines the "eternal Orient" as heaven: "Ewiger Orient = das Jenseits, die 

geistige Welt hinter der Pforte des Todes und zwischen zwei Erdenleben. 1167 

Likewise, an American Masonic manual employs the image that "[...] all the 

profane and initiated will stand before His judgment-seat in the Grand Orient of 

the Universe, to render unto Him their dread account." 1168 And thus says brother 

D'Dougall before the Grand Lodge of Illinois in 1841, "[...] those who can meet 

1160 

Ibid, p. 147. Bold print added. 

1161 

Melish, Masonic Review, N° 50, p. 44. Bold print added. 

1162 


1163 

Cf. Grand Chapter of Royal Arch Masons of the State of California, Ritual of the Grand Chapter 

of Royal Arch Masons of the State of California, p. 119. 

1164 

Ibid, p. 117. 

1165 Simons, p. 146; bold print added. 

1166 Binder, p. 347; bold print added. 

1167 Martens, p. 124; bold print added. 

1168 Simons, p. 124; bold print added.

368 


the test of the Great Grand Master of the Universe shall be clothed in the 

garments of Immortality, and be permitted to enter that Lodge where He 

forever sitteth in the East." 1169 Other Masonic metaphors compare heaven to 

the lodge (earthly lodge versus celestial lodge) or to the Sanctum Sanctuorum of 

King Solomon's temple, for example "Celestial Lodge above," 1170 or "Holy of 

Holies above," 1171 the corresponding diction of Royal Arch Masonry. 

A beautiful Masonic metaphor states that the "trestleboard" of the Mason's 

life is a record read by God at the death of the Mason to show whether he was 

good or bad: 

[...] when at last it shall please the Grand Master of the universe to 

summon us into his eternal presence, may the trestle-board of our whole 

lives pass such inspection that it may be given unto each of us to 'eat of 

the hidden manna,' and to receive the 'white stone with a new name' 

[...]." 1172 

The white stone with the sacred name on it is the symbol of Mark Masonry, 

and he who finds it finds divine truth. The pot of manna, as will be shown in the 

ritual of the Royal Arch Degree, was hid in the Ark of the Covenant. 

In Sickels' The General Ahiman Rezon, there is another expression for God, 

seeing him as the supreme judge at judgement day: "And when your trembling 

soul stands free and alone before the Great White Throne, may it be your 

portion, oh, my brother, to hear from Him, who sitteth as the Judge Supreme, 

the welcome words: [...]." 1173 

6.14 Numbers 

This section deals with the symbolic character of numbers in Freemasonry. 

Why do Masons knock one time on the door in one degree, and three times in 

another? Why are there three "great lights" (Wisdom, Strength, and Beauty)? 

Why do Masons have a special rhythm in their toasting and drinking 

ceremonies? Why are "batteries" (clapping of hands, glasses, rods, or swords) 

and acclamations given three times? Why is the candidate led three times 

through the lodge room? The explanation concerning the number three is in 

Masonic dictionary dated 1869: 

A sacred number in Freemasonry, with which all labour is commenced 

and finished. This number reminds us of the three great lights, the three 

1169 Quoted in Myler, p. 640. 

1170 Duncan, p. 132. 

1171 Cf. Ritual of the Grand Chapter of Royal Arch Masons of the State of California, p. 117. 

1172 Simons, p. 179. 

1173 Sickels, p. 67.


kingdoms of nature, the Holy Trinity, or of the words of Christ: 'Where 

two or three are assembled in my name, there will I be in the midst of 

you.' We may also consider ourselves as the third party in unity and 

love, whose duty it is to exercise those two cardinal virtues. The 

Christian can also take the number three as the grand distinguishing 

doctrine of his faith. There are three principal parts in a man, body, soul, 

and spirit. Faith, love, and hope, support and adorn life. 1174 

Numerical gnosis was taken over by Masonry from the ancient mysteries of 

the Greeks, Romans, and Eastern nations, from the Kabbalists, and also from the 

Bible, where holy numbers prevail, e.g. the Trinity and the twelve apostles. 

However, this kind of numerology must not be over-interpreted in connection 

with Freemasonry. Not all interesting mathematical properties have to do with 

occultism. Furthermore, the Kabbalah is not a Masonic product and contains as 

much superstition as abstractions with regard to numbers. As Mackey states in 

his EOF, 

[...] a number is in Masonry a symbol, and no more. It is venerated, not 

because it has any supernatural efficacy, as thought the Pythagoreans 

and others, but because it has concealed within some allusion to a 

sacred object or holy thought, which it symbolizes. The number three, 

for instance, like the triangle, is a symbol; the number nine, like the 

triple triangle, another. The Masonic doctrine of sacred numbers must 

not, therefore, be confounded with the doctrine of numbers which 

prevailed in other systems. 

The most important symbolic or sacred numbers in Masonry are 

three, five, seven, nine, twenty-seven, and eighty-one. 1175 

This topic will not be explained further since Section 4.1.5 comments on the 

symbolism of the "Winding Stairs" (divided into flights of 1, 3, 5, 7, 9, 11 steps, 

which is 36 in all; or into 3, 5, 7 flights, 15 in all, which is the general 

arrangement in the United States). Further, Section 4.6.4 explains the Masonic 

symbolism of the three steps (youth, manhood, old age). Then, Section 4.9 

discusses Masonic formations, marches, and movements that employ mythical 

numbers, such as the "three times three" of Royal Arch Masonry. Finally, 

Section 6.9 on Masonic calendars, ages, and hours deals with symbolic numbers. 

Some pretend that Masonic number symbolism consists only of odds, 1176 

which is very reasonably opposed by Coil in his encyclopedia who lists the many 

evens occurring in Freemasonry, for example the two columns (Jachin and 

Boaz), the two ashlars (rough and perfect), the two deacons, the four cardinal 

1174 

Cf. GHCDF, as quoted from Gädicke, p. 685. 

1175 

EOF, p. 521. 

1176 

This is claimed by Mackey in his EOF, p. 521: "The respect paid by Freemasons to certain 

numbers, all of which are odd, is founded not on the belief of any magical virtue, but because 

they are assumed to be the types or representatives of certain ideas."

370 


virtues, the four sides of the lodge, etc. 1177 Long essays can be found in Masonic 

literature with regard to any number employed. For example, a French Masonic 

dictionary gives an explanation of the number seven. Its compiler states that this 

symbolism is not peculiar to Freemasonry but also has its place in Christianity: 

En gnose numérale, l'étude du nombre Sept se rattache aux conceptions 

initiatiques de la Maîtrise. Les trois rosettes du tablier du Maître, 

entrelacées, forment un ensemble septénaire. Sept maçons sont 

nécessaires pour que la loge soit juste et parfaite. Sept étoiles sont 

parfois le symbole d'un atelier, par exemple de la loge Le Septentrion 

[...], dont la devise est en outre 'Septem perficiunt'. Cette excellence du 

nombre Sept se retrouve d'ailleurs en dehors de la Franc-Maçonnerie. 

La symbolique chrétienne le connaît, et il se rencontre dans les 

catacombes, où signifiant l'universalité, sept étoiles symbolisent dans 

certaines représentations l'Église universelle et triomphante, ou les sept 

'anges' dont parle l'Apocalypse, c'est-à-dire les pasteurs des sept Églises 

auxquelles s'adresse saint Jean. 1178 

According to the quotation above, the number seven symbolizes mastership 

and perfection. In Christianity, it is even a symbol of universality, illustrated by 

seven stars which allude to the triumphant universal church. In Freemasonry, 

many explications of this kind, especially those enthusiastic ones of the 19 th 

century, seem mythologically over-loaded and over-interpreted, and reminiscent 

of the pseudo-Hebraic words in Freemasonry, whose origins are equally 

unknown and unverified. Presumably, as is the case in many non-Masonic 

fraternal orders, some pseudo-mythological numerical symbolism is employed in 

order to make the ceremony appear more interesting, solemn, dignified, 

mysterious, and frightening. This numerology seems to be a remnant of the past 

where incantations and witchery played an important role among the 

superstitious population, who practiced many other forms of divination, sorcery, 

and mummery. Certainly, a ceremony where the candidate has to walk three 

times around a coffin makes more impression on his mind than if a dry passage 

from a ritual is recited to him. The Freemasons have not taken over numerology 

from the operative stonemasons, since these were too practical as to be entangled 

in Rosicrucianism and other occultist forms. As Coil states in his Masonic 

encyclopedia, 

1177 Cf. CME, p. 451. 

1178 DFM, p. 202. 

[t]hose who try to make out that Freemasonry is a sort of number 

superstition derived from Pythagoras, not only do not understand 

Freemasonry but do not even understand Pythagoras. It is not even true


[...] that the symbolism of numbers is predominant 1179 over other 

Masonic symbolism, for both Geometry and Astronomy exceed it. [...] 

It is quite absurd to assume that the operative Freemasons, who 

constructed those remarkable examples of architecture in the Gothic 

style [...], were adepts of abracadabras, lucky numbers, and other 

bewitching incantations. There was no more room for such absurdities 

then than there is now among the builders of a modern sky-scraper. 1180 

However, a certain amount of numeral symbolism infiltrated the Masonic 

teachings, and the first traces of numerology must have been brought into 

speculative Freemasonry when it developed out of operative masonry in the 17 th 

and 18 th centuries. As shown in Chapter 2, the non-operative members who were 

made accepted Masons brought with them metaphysical and transcendental 

ideas, since they partly exercised Christian professions and also were marked by 

Rosicrucian influence. To show all the directions of influence, the following will 

give one example taken from the ritual of the "Royal Order of Herodem of 

Kilwinning" (question-and-answer dialogue from the 2 nd section of the first 

degree), which combines Christian, philosophical, and hermetic numerology: 

Q: How many Knights are necessary to constitute a Chapter of the 

Royal Order of Herodem? 

A: Nine. 

Q: Why? 

A: For three reasons. 

Q: Will you tell me the first? 

A: Because there are three divisions in numbers which teach us so 

to number our days as to apply ourselves to wisdom. 

Q: Will you give me the second? 

A: Because there are nine muses in harmony, which refine and 

polish human nature. 

Q: Will you name them to me? 

A: Calliope, Clio, Euterpe, Melpomene, Terpsichore, Erato, 

Polyhymnia, Urania, and Thalia. 

Q: Will you give me the third reason? 

A: Because there are nine orders of angels in the celestial 

hierarchy. 

Q: Will you name them? 

A: Cherubim and Seraphim, Thrones, Dominions, Principalities, 

Powers, Virtues, Archangels and Angels. 1181 

1179 Such a claim is made by Albert G. Mackey, for instance. Thus, he states in his EOF, p. 520: "It is 

not [...] surprising that the most predominant of all symbolism in Freemasonry is that of numbers." 

1180 CME, p. 451. 

1181 Cf. quotation in GHCDF, p. 267/268.

372 


Above all, in Masonic high degrees and in "Hermetical Masonry" (cf. chapter 

5.8 on technical terms), the Masons played with numerology, and here especially 

with numeration by letters. This is a Kabbalistic process used in the Hebrew 

language, and sometimes also applied to the Greek. A mystical meaning of a 

word is deduced from the numerical value of the letters of which it is composed, 

each letter of the alphabet being equivalent to a certain number. For example, in 

Hebrew, the name of God is equivalent to 15, since one of the letters has the 

numerical value of 10, and the other of 5, and thus, 15 becomes a sacred 

number. 1182 

6.15 Phrases of admission 

In many Masonic degrees, there exist different technical terms for the word 

"initiated," for example, an Apprentice is "entered," and this is why he is called 

an "Entered Apprentice." 

When a candidate receives the first degree, he is said to be initiated, at 

the second step he is passed, at the third raised; when he takes the mark 

degree, he is congratulated; having passed the chair, he is said to have 

presided; when he becomes a Most Excellent Master, he is 

acknowledged and received; and when a Royal Arch Mason, he is 

exalted. 1183 

The expression "received and acknowledged" as a Most Excellent Master 

(the degree prior to the Royal Arch) is explained by an American Masonic 

encyclopedia as referring to the legend of the degree which has it that when the 

Temple had been completed and dedicated, King Solomon received and 

acknowledged the most expert of the craftsmen as Most Excellent Masters: "That 

is, he received them into the exalted rank of perfect and acknowledged workmen, 

and acknowledged their right to that title. The verb to acknowledge here means 

to own or admit, to belong to, as, to acknowledge a son." 1184 We will see in our 

chapter 8.1.3 on Royal Arch Masonry that "exalted" means "lifted up" and refers 

to the ceremony of letting the candidate descend a secret vault and lifting him up 

again when he has found the hidden secrets. 

1182 For a further study of numerology, cf. EOF, pages 520/521, which also contain a table of the 

Hebrew and Greek alphabets with their respective numerical values. 

1183 MD, p. 407. 

1184 EOF, p. 13.


6.16 Places, Directions, & Measurement 

Freemasonry employs strange place names that acquire a figurative meaning. 

As shown in Section 4.2 on the lodge room, the lodge obtains a different name 

depending on the degree in which it is opened. Thus, in the First Degree, the 

lodge is called "the Ground Floor of King Solomon's Temple," 1185 in the Second 

Degree, "the Middle Chamber of King Solomon's Temple," 1186 and in the Third 

Degree, "Sanctum Sanctorum, or Holy of Holies, of King Solomon's 

Temple." 1187 The female and androgynous Masonic or quasi-Masonic orders also 

have this custom. For example, the Heroines of Jericho, an order for black 

women, call their meeting place "Court" instead of lodge, and it is styled by 

Masons "the Ladies' Palace of King Solomon's Temple." 1188 In Albert Pike's 

degrees of Masonry of Adoption, the female Masons divided their meeting room 

into four quarters, which are called "Realms," the Masonic East being Asia, the 

West, Europe, the North, America, and the South, Africa. 1189 

There are several other places in Masonry, for example the "asylum," which 

is "[t]he meeting place of a Commandery of Knights Templar [...], because, in its 

original sense, that term means a retreat or place of safety." 1190 Another place 

name is the French "atelier" which stands for "lodge": "A French term, literally 

meaning workshop or studio, applied in France to a lodge room or place for 

Masonic meetings in either the Craft or higher degrees. Some say it applies more 

particularly to a table lodge." 1191 In the German language, "atelier" would be 

"Werkstätte," another term for "Loge" or "Bauhütte." 1192 According to the French 

Masonic dictionary, DFM, the term "atelier" means any group of Masons; lodges 

as well as chapters, councils, etc., although in the current language, it is used to 

mean simply "lodge": "Terme générique servant à désigner tout groupement 

maçonnique: loge, chapitre, conseil philosophique, etc. Dans le langage courant, 

toutefois, le mot est devenu plus ou moins synonyme du mot loge." 1193 A couple 

of high degrees employs the place name "Areopagus." Historically, this was the 

great tribunal of ancient Athens, well-known for its supreme judicial power and 

the outstanding ability of its judges. The French ritual of the Kadosh degrees 

used the term "Areopagus" as the "Third Apartment": "[...] it seems that the 

name (in French Areopagite) was used also to indicate the administrative council 

of that degree, which was one of the most honored of degrees in all rites of 

1185 

Duncan, p. 7. 

1186 

Ibid, p. 10. 

1187 

Ibid, p. 88. 

1188 

The Order of the Grand High Court (publ.), Ritual and Guide of the Grand Court of Heroines of 

Jericho, p. 34. 

1189 

Cf. Pike, The Masonry of Adoption. Masonic Rituals for Women, Complete with the Verbatim 

Degree Lectures and the "Secret Work", I, p. 7. 

1190 

Cf. CME, p. 80. 

1191 Ibid, p. 80. 

1192 Cf. IFL, p. 1697. 

1193 DFM, p. 73.

374 


which it formed a part, commencing with the Rite of Perfection." 1194 As Coil 

states in his encyclopedia, this term was a peculiarity of French Masonry, since 

"[n]o Areopagus or any other Third Apartment appears in the degree as 

contained in early American rituals of the Scottish Rite [...]." 1195 

It is a peculiar Masonic custom to ask the candidate in the ritual "whence 

came you?" A candidate of the First Degree answers "[f]rom a lodge of the Holy 

Saints John of Jerusalem." He is then asked, "[w]hat came you here to do?" 

whereupon he answers "[l]earn to subdue my passions and improve myself in 

masonry [sic]." 1196 In the Second Degree, the candidate is asked whence he came 

and whither he is travelling, to which he replies: "[f]rom the West, traveling 

East. [...] In search of more light in Masonry." 1197 Finally, in the Third Degree, 

the candidate answers to the same question, "[f]rom the West, traveling East. [...] 

In search of further light in Masonry." 1198 These definitions of the places where 

the candidate comes from and where he wants to go are even more elaborate in 

the androgynous Masonic orders. The ritual of the Heroines of Jericho, the 

female affiliation of Prince Hall Masonry for colored people, exemplifies this. 

In the first degree of the Heroines of Jericho, called Master Mason's 

Daughter, there is the following question-and-answer dialogue in the lecture after 

the investiture of the candidate: 

Answer: "I wish to see the faithful of the City of Jericho." 

Question: "From whence come you and where are you 

travelling?" 

Answer: "From Salem to Jerusalem." 

Question: "What there to receive?" 

Answer: "To learn obedience to the laws of our fathers." 1199 

It alludes to Jesus' entry into Jerusalem on the back of an ass's colt, while the 

faithful cast their garments and green leaves onto his way. The candidate for the 

first degree also carries a bunch of evergreen. In the second degree of the 

Heroines of Jericho, called True Kinsman, there is another usage of place names, 

this time referring to the Biblical character of Ruth, the Moabitess: 

Question: "From whence came ye?" 

Answer: "From the land of Moab." 

Question: "To where did you travel?" 

Answer: "To the land of Promise." [...] 

Question: "After being admitted, what did you receive?" 

Answer: "A part and lot in the inheritance of our fathers and 

mothers." 1200 

1194 

CME, p. 70. Cf. also IFL, p. 90. 

1195 

Ibid. 

1196 

Nizzardini, p. 50. 

1197 

Ibid, p. 127. 

1198 

Ibid, p. 198. 

1199 

Ritual of the Heroines of Jericho, p. 28.


In the third degree of the Heroines of Jericho, that of Heroines, the candidate 

who "wishes to enter the Ladies' Palace of King Solomon's Temple," which is a 

paraphrase for the Court of Heroines, she comes from "the camps of Joshua in 

Israel" and is by nationality a "Moabitess," 1201 thus assuming the personality of 

the Biblical Ruth. 

The next section will explain further particular "places" appearing in Craft 

Masonry: 

6.16.1 The Four Points of the Compass 

The most important direction in Freemasonry is the East. Not only in 

Masonry, but in all philosophies and religions, the East has been conceived as a 

sacred place, since men perceived the sun rising there. Hence, all mysterious 

manifestations like gods were thought to reside in the East or originate from this 

point of the compass. Due to this symbolism, all kinds of churches were oriented 

towards the East, and the death are buried with their feet pointing towards the 

East, in order to rise up facing this direction at the day of resurrection. 1202 The 

operative stonemasons of the Middle Ages did not employ the symbolism of the 

East in their constitutions yet. For example, the Gothic Constitutions do not 

contain a hint to this cardinal point. However, the early exposés and catechetical 

rituals that were published from 1723 onward contain such references. Thus, one 

dialogue on the situation of a lodge is found in Grand Mystery of Free Masons 

Discover'd, dated 1724: " 'How does it stand?' - 'Perfect East and West, as all 

Temples do.' " 1203 In Freemasonry, the Worshipful Master and the Volume of the 

Sacred Law have their place in the East: 

The pedestal, with the volume of the Sacred Law, is placed in the 

eastern part of the lodge, to signify that as the sun rises in the east to 

open and enliven the day, so is the W. M. placed in the east to open the 

lodge, and to employ and instruct the brethren in Masonry. 1204 

The stations of the principal officer and the other lodge officers are chosen 

due to the symbolism of the four cardinal points (cf. our chapter 8 on rituals). 

This is a feature that male Masonry, female Masonry, youth orders, and the 

quasi-Masonic and imitative orders all have in common. In Craft Masonry, the 

Junior Warden's station is in the south, "[t]o observe the sun at meridian [...]; call 

the craft from labor to refreshment [...], superintend them [...]." 1205 As is stated in 

1200 Ibid, p. 33/34. 

1201 Ibid, p. 35. 

1202 Cf. CME, p. 221. 

1203 Quoted in ibid, p. 221. 

1204 GHCDF, p. 494. 

1205 Cf. Nizzardini, p. 9.

376 


the GHCDF, "[t]he due course of the sun is from east to south and west; and 

after the Master are placed the Wardens, to extend his commands and 

instructions to the west and the north. From the east the sun's rays cannot 

penetrate into the north and the west at the same time." 1206 The Senior Warden is 

stationed in the West, "[a]s the sun is in the West at the close of day, so stands 

the S.W. in the West to [...] pay the craft their wages." 1207 The West is symbolic 

of the end of the day and hence, the end of earthly life: 

Where the sun closes its daily race, there the thanks of the inhabitants of 

the world follow it, and with the ensuing morning it again commences 

its benevolent course. Every brother draws near to the evening of his 

days; and well will it be with him if at the close of his labors he can 

look forward with hope for a good reward for his work. 1208 

The North in Freemasonry is a dark place, with no window and no light. It is 

symbolic of the yet uninitiated, who remains in spiritual darkness until he has 

fully received the light of Masonry: 

The operative mason is accustomed to lay the foundation-stone of a new 

building on the north side, and for this reason, all those who have not 

been initiated amongst us have their place in the north. The light streams 

from the east unto the north, as all our knowledge has been obtained 

from the orient. 1209 

A special function concerning the North has the North-East corner. In Section 

8.1.1.1 describing the First Degree of Craft Masonry, we will see that at a 

particular moment during his initiation, the candidate is placed in the North-East 

corner. Why there, and what does it mean? The GHCDF comes up with the 

following explanation: "The foundation-stone of every magnificent edifice was 

usually laid in the north-east; which accounts in a rational manner for the general 

disposition of a newly initiated candidate. When enlightened but uninstructed, he 

is accounted to be in the most superficial part of Masonry." 1210 According to 

Sickels' The General Ahiman Rezon, the candidate becomes in the north-east 

corner a perfect and upright man and Mason - "the representative of a spiritual 

corner-stone on which he is to erect his future moral and Masonic edifice." 1211 

This symbolic reference of the corner-stone of a material edifice to a 

Mason when, at his first initiation, he commences the moral and 

intellectual task of erecting a spiritual temple in his heart, is beautifully 

sustained when we look at all the qualities that are required to constitute 

1206 

Quoted from Gädicke in GHCDF, p. 673. 

1207 

Cf. Nizzardini, p. 9/10. 

1208 

Quoted from Gädicke in GHCDF, p. 695. 

1209 

Ibid, p. 600. 

1210 

GHCDF, p. 600. 

1211 

Sickels, p. 69.


a 'well-tried, true, and trusty' corner-stone. The squareness of its surface, 

emblematic of morality - its cubical form, emblematic of firmness and 

stability of character - and the peculiar finish and fineness of the 

material, emblematic of virtue and holiness - show that the ceremony of 

the north-east corner of the Lodge was undoubtedly intended to portray, 

in the consecrated language of symbolism, the necessity of integrity and 

stability of conduct, of truthfulness and uprightness of character, and of 

purity and holiness of life, which just at that time and in that place the 

candidate is most impressively charged to maintain. 1212 

In a speech from 1924 on the occasion of laying the corner-stone for a 

Masonic home, Grand Orator John R. Webster from the Grand Lodge of 

Nebraska beautifully illustrates the symbolism of the corner-stone. He states that 

it represents the individual Mason and was carefully selected, as are all who gain 

admittance into Freemasonry. It came from the quarry as a rough, uneven mass 

of rock, just like the applicant, a rough ashlar who has yet to form his character. 

He was subjected to chipping, grinding, pounding, and surfacing. After this, the 

corner-stone was carefully tested by all the working tools of Masonry, "symbolic 

of that testing by the 'Master Builder of Souls' which we must all undergo - and 

which will determine our place in the temple of eternal life." 1213 Grand Orator 

Webster philosophizes on the eternity of the corner-stone, while the rest of 

ancient buildings has tumbled away: 

The buildings of antiquity are gone. They have crumbled into ruins; but 

their corner-stones have endured throughout the ages - a striking 

symbol of Immortality; to remind the Mason that 'If the earthly house of 

our tabernacle be dissolved,' 'we have within us a corner-stone of 

immortality that will survive the tomb, and rise triumphant and eternal, 

above decaying dust and the grave.' 1214 

Furthermore, Grand Orator Webster mentions that the corner-stone is a very 

important part of the entire building, which nevertheless remains unspectacular 

and unseen. It functions as a covenant between God and man and symbolizes the 

advancement from darkness to light. Situated towards the North, it is emblematic 

of the dark periods of life that the Mason has to meet with bravery: 

Then, too, brethren, let us never forget that the corner-stone is not laid to 

be seen of men; nor to advertise the architect or builders. It is a Sign of 

the Covenant between the Mason and the Supreme Architect of the 

universe; and so, whether fronting on crowded thoroughfares or hidden 

away in the obscurity of some dark alley, it is placed at the Northeast 

1212 Ibid. 

1213 Myler (compiled by ~), p. 33. 

1214 Ibid.

378 


corner of the building, symbolic of Masonic progress from darkness to 

light. 

Thus placed it faces North - the place of darkness - and admonishes 

the Mason that, in this world, he must face, with stout heart, all the dark, 

hard problems of life. 1215 

6.16.2 Extent of the Lodge; Open on the 

Center; Foreign Countries 

Extent of the Lodge 

A lodge is measured symbolically with regard to its universality and its 

unlimited benevolence. Thus, it is stated in the GHCDF that "[a] Mason's Lodge 

is said to extend from East to West, in breadth between North and South, in 

depth from the surface to the center of the earth, and even as high as the heavens, 

to show the universality of the science, and that a Mason's charity should know 

no bounds save those of prudence." 1216 

Open on the Center 

A peculiar Masonic technical term is the "opening on the center" of a lodge. 

This applies only to the Third Degree, that of Master Mason. An English 

Masonic encyclopedia, TRMC, provides the following reason: 

[a] declaration made by the W. M. in the beginning of the third degree, 

and no other degree can be thus opened, in the very nature of things. It 

is, however, not universal. A very good reason why Master Masons' 

Lodges can alone be opened on the centre, is that the Entered 

Apprentice Lodge is the exterior circle, the Fellow Craft the 

intermediate circle, and the Master Masons' Lodge alone in possession 

of the true light. 1217 

The American Masonic cyclopedia, GHCDF, differentiates this explanation 

insofar as it states that in the first two degrees, truth is but partially revealed and 

seen through a shadowy veil, while in the Third Degree, in the inner circle - the 

great center of Masonic light - truth shines with cloudless luster. 1218 Thus, Macoy 

1215 Ibid. 

1216 GHCDF, p. 505. 

1217 TRMC, p. 111. 

1218 Cf. GHCDF, p. 106.


states that " '[o]pening on the center' simply means opening in the interior or 

central circle of Freemasonry." 1219 

Foreign Countries 

In the closing ceremony, the Senior Warden answers to the question of the 

Worshipful Master, "What induced you to become a Master Mason?" with: "In 

order that I might travel in foreign countries, work, and receive Master's wages, 

being better enabled to support myself and family, and contribute to the relief of 

worthy distressed Master Masons, their widows and orphans." 1220 This reply is 

misleading, because it does not mean that the Master Mason goes on real travels 

around the world to earn money to support his family and friends. On the 

contrary, it means that he experiences death and resurrection, when he is laid in 

the coffin, having died the symbolic death of Grand Master Hiram Abiff; the 

"foreign countries" being a metaphor for heaven, or life after death. Accordingly, 

an American Masonic encyclopedia, Masonry Defined, states: "Heaven, the 

future life, the higher state of existence after death, is the foreign country in 

which the Master Mason is to enter [...]." 1221 

6.16.3 Orient, Valley, Zenith, Nadir 

As the term "East" is important in Freemasonry, the word "Orient" is 

likewise essential and is also used with reference to the most valued bodies and 

institutions. Thus, the "Oriental Chair" is the seat of the Worshipful Master of a 

lodge, referring to the "Oriental Chair of King Solomon." 1222 Standing alone, the 

Masonic metaphor "Orient" is the denomination of the city where a Masonic 

body resides, e.g., a German lodge that is located in Düsseldorf, is "im Orient 

Düsseldorf," abbreviated with the famous three points "i∴O∴Düsseldorf." The 

metaphor "Grand Orient," consequently, designates the siege of a Masonic Grand 

body. The choice of this term results from light symbolism: "From the Latin 

participle "Oriens," rising, i.e., the rising of the sun - the East. The Lodge, being 

a source of light, is called the Orient or East. A Grand body is called the Grand 

East; thus the Grand Lodge of France is called "Grand Orient." This title is 

applied to most of the Grand bodies in Europe." 1223 As mentioned before, the 

"Grand Orient of the Universe," in German "ewiger Osten," is a metaphor for 

heaven. A German abbreviation for a deceased brother is "i∴d∴e∴O∴e∴," 

1219 Ibid. 

1220 Cf. Duncan, p. 145. 

1221 MD, p. 238/239. 

1222 TRMC, p. 113. 

1223 GHCDF, p. 279.

380 


which means "in den ewigen Osten eingegangen," 1224 having been called to the 

eternal East, the "Grand Lodge above." 

Similar to "Orient" is the Masonic use of the word "valley," in German "Tal," 

in French, "vallée": 

The term, valley, was formerly used in French Craft lodges and is still 

retained in some Scottish Rite degrees for the north and south sides of 

the lodge, the Senior Warden being in charge of one Valley and the 

Junior Warden, the other. 

The word is also commonly used to describe the city where a body of 

the Scottish Rite is located, thus, the Orient of California, Valley of 

Pasadena. 1225 

This deduction is supported by the French Masonic dictionary, which states 

under the entry "vallée": 

1.) Remplace le terme d'Orient pour indiquer le siège d'un chapitre dans 

les grades capitulaires du Rite Ecossais Ancien et Accepté. Ex: la 

Vallée d'Orléans. 

2.) Se dit également, mais improprement, des deux côtés d'un chapitre, 

au lieu de Colonnes. 1226 

"Zenith" is an Arabic word from the field of astronomy, denoting the vertical 

point of the heavens. In the GHCDF, we find "Zenith" explained as follows: 

"The missives and decrees of the Supreme Council of the 33d degree are dated 

from the Zenith, as well as from the Orient or East as other Masonic 

organizations." 1227 This is backed up by a German Masonic dictionary: "Zenith, 

im astronomischen Sinne der Scheitelpunkt. In den Dokumenten der Obersten 

Räte des A. u. A. Schottischen Ritus, XXXIII. Grad, wird der Tagungsort als Z. 

bezeichnet ('under the celestial canopy of the Zenith which answers to 

Washington etc.')." 1228 

When used together with its antithesis, Nadir, the word Zenith alludes to the 

universality of Freemasonry: "NADIR. Ce terme n'existe que dans la définition 

des dimensions du Temple. Dire qu'il 's'étend du Zénith au Nadir' signifie qu'il 

est l'image du cosmos [...]." 1229 The same definition is to be found in the 

Dictionnaire des Hébraismes et d’autres termes spécifiques d’origine franςaise, 

étrangère ou inconnue, dans le Rite Ecossais, Ancien et Accepté. This dictionary 

of Hebrewism deducts the word "Nadir" to the Arabic word meaning "opposite," 

denoting the point located opposite of the "Zenith": "Point se trouvant à l'opposé 

du ZENITH, donc à une distance infinie vers le 'bas' par rapport à l'endroit où on 

1224 IFL, p. 6. 

1225 CME, p. 664. 

1226 DFM, p. 218. 

1227 GHCDF, p. 395. 

1228 IFL, p. 1747. 

1229 DFM, p. 833.


se trouve, dans la prolongation d'un fil à plomb. Utilisé dans le symbolisme 

maçonnique pour définir les dimensions de la Loge ainsi que celles de 

l'Univers." 1230 

6.17 Sayings 

Masonic sayings are difficult to understand by profanes since they employ 

Masonic metaphors and allusions. For example, with reference to the Chair of 

King Solomon, which is the symbol of the seat of the Worshipful Master of a 

lodge, "to be eligible to the Chair" means to be fit to be Master of a Lodge. 1231 

"Passing the Chair" stands for the ceremony of installation, 1232 sometimes 

Masons also say "going through the chair." Other peculiar sayings are antiquated 

catechetical forms, such as the "how were you then disposed of?" which denotes 

"what happened next to you?" There exist also some vulgar sayings, like "father 

rode the goat," which means that father was initiated. Then, there are famous 

sayings like "to meet upon the level, and part upon the square," which means to 

meet in equality and leave in harmony. Most of these sayings can be found in 

Section 6.13 on metaphors. For example, when a German Mason says about a 

brother, "er ist in den ewigen Osten eingegangen," he means that the brother has 

died. Another expression for this case would be, "the column is broken," or "he 

was called from labor to refreshment." 

6.18 Wordplays 

There are several different wordplays which have found their way into 

Freemasonry. For example, there are those consisting of initials, sometimes 

combined with numbers, that are read as a complete word, such as the "profane" 

ones "ICQ" (I seek you), "2U" (to you), "4U" (for you), "CU" (see you), etc. The 

bumper sticker below bears the slogan "2B1 ASK1," which means that if you 

want to become a Freemason, you have to ask a Mason to introduce you. This 

corresponds to the Masonic maxim that the seeker has to knock on the door in 

order to be admitted, for Masons are not allowed to go "soul hunting." 


1231 TRMC, p. 113. 

1232 Cf. ibid.

382 


bumper sticker (bought at auction) pin (auction photo) 

Not only in Freemasonry for men, but also in the androgynous Masonic 

orders and in the youth orders we can detect wordplays. They are mostly to be 

found separated from the ritualistic language in prose and poetry books, 

however, one wordplay, an acrostic, could be located in the ritualistic ceremony 

itself: Thus, in the ritual of the Job's Daughters, at the end of the Third Epoch of 

the initiation ceremony, the Honored Queen states the signification of the aim 

and name of the order, attributing a virtue to each of the initials of the name of 

the order: 

J - Joy with judgement. 

O - Order being our first law. 

B - Beautiful and gracious in manner. 

S - Sincere in undertaking. 

D - Domineering over self. 

A - Abstain from appearance of evil. 

U - Upward and onward. 

G - God's name held in reverence. 

H - Hope never faileth. 

T - Truth always spoken. 

E - Eager for knowledge. 

R - Reaching toward the best. 

S - Steadfast and upright, we will face life squarely for 

future success. 1233 

For comparison, here is another acrostic playing on the tenets of Freemasonry 

as symbolized by the single letters of the word "Masonry," which has been 

published in many Masonic works, and is also to be found in the GHCDF: 

M. - Magnitude, moderation, and magnanimity. 

A. - Affability, affection, and attention. 

S. - Silence, secrecy, and sincerity. 

O. - Obedience, order, œconomy. 

N. - Noble, natural, and neighbourly. 

R. - Rational, reciprocal, and receptive. 

Y. - Yielding, yearning, and Yare. [sic] 1234 

1233 Ritual of International Order of Job's Daughters, 1945, p. 85.


6.18.1 "Two Ball Cane" 

This wordplay has even found entry into the Internationales 

Freimaurerlexikon, being described as "ein amerikanisches freimaurerisches 

Wortspiel, das an Tubalkain [...] anspielt. Daher tragen amerikanische 

Freimaurer mitunter als Abzeichen, Krawattennadel usw. eine kleine 

Nachbildung eines Spazierstockes (cane) mit zwei Bällen (two balls). Außerhalb 

Amerikas nicht üblich und auch nicht verstanden." 1235 

Strangely, it is not mentioned in any of the consulted American dictionaries. 

It was not hard, however, to prove that the wordplay is still in use, and that there 

is yet a wide demand for the above-mentioned articles. The hand-carved wooden 

walking stick on the following illustration, for example, was sent to the author by 

the artist from Missouri in January 2001, the blue auto emblem (also showing the 

mystic cord) was obtained from Ohio in 2000, and the pin from Virginia the 

same year. 

According to Coil's Masonic Encyclopedia, the character of Tubal Cain came 

into Masonry through the Gothic Legends, where it was cited how the four 

children of Lamech had founded the sciences. The smith's craft was founded by 

Tubal Cain 1236 . This legend was based on the account in Genesis, where Tubal 

Cain is called the "instructor" of every artificer in brass and iron, although the 

Hebrew text originally talks about "sharpener." 1237 After the Union of 1813, the 

obscure notion has come into the ritual by Dr. Hemming that this character was 

symbolic of worldly possessions. 1238 

two ball cane walking stick, two ball cane auto emblem, two ball cane pin 

1234 GHCDF, p. 404. 

1235 IFL, p. 1608. 

1236 Cf. CME, p. 660. 

1237 Ibid.

384 


In the ritual, "Tubal Cain" is the name of the pass grip of a Master Mason. 

Thus, the following dialog between the Worshipful Master and the Conductor of 

the candidate is given in Duncan's Masonic Ritual and Monitor, a guide made 

also available to profanes, although its purpose was "not so much to gratify the 

curiosity of the uninitiated as to furnish a guide for the neophytes:" 1239 

W.M.: What is that? 

Conductor: The pass grip of a Master Mason. 

W.M.: Has it a name? 

Conductor: It has. 

W.M.: Will you give it me? 

Conductor: I did not so receive it, neither can I so impart it. 

W.M.: How will you dispose of it? 

Conductor: I will letter it or halve it. 

W.M.: Halve it, and begin. 

Conductor: No, you begin. 

W.M.: Begin you. 

Conductor: Tu. 

W.M.: Bal. 

Conductor: Cain. (Pronounced by the conductor - Tubal Cain.) 1240 

In a footnote to this part of the Master Mason's initiation ceremony in 

Duncan's ritual, the above-mentioned strange interpretation ("What does it 

denote? Worldly possession. - Dr. Hemming." 1241 ) is also given. 

6.18.2 Masonic "Tom Swifties" 

Tom Swifties are a form of rule-governed wordplay consisting of pun-like 

utterances ascribed to the character Tom Swift, a brainchild of Edward L. 

Stratemeyer, who was born in New Jersey in 1862 as the son of middle-class 

German immigrants, and died in 1930. Stratemeyer first used this character in 

"Shorthand Tom; or, the exploits of a young reporter" which was serialized in 

1894. Sixteen years later, he re-used the name for the hero of his juvenile fiction 

series, which were published under the pseudonym Victor Appleton. 

Desperately trying to avoid the unadorned use of the word "said", the author 

never merely let Tom "say" anything, but "assert", "asseverate", "chuckle", 

"declare", "grin", and so on; he employed the structure "SENTENCE, Tom 

said, ADVERB" ad nauseam, until one day somebody satirized this mannerism 

by using puns, thus coining the Tom Swifties. The Random House Dictionary of 

1238 Ibid. 

1239 Duncan, "Preface," p. 3. 

1240 Cf. Duncan, p. 97. 

1241 Cf. Duncan, p. 97.


the English Language in its 1 st edition from 1966 is one of the rare dictionaries 

that define this term: "Tom Swiftie, a play on words that follows an unvarying 

pattern and relies for its humor on a punning relationship between the way an 

adverb describes a speaker and at the same time refers significantly to the import 

of the speaker's statement [...]." For example: " 'This is the first step towards my 

thesis,' said Tom abstractly." Here, "abstract" as the base of the adverb 

"abstractly" creates a semantic link to the target word "thesis" in the main 

sentence. An "abstract" really is the first step towards a thesis. 

In actual use, Tom Swifties have an even broader meaning, and sometimes 

lay the pun on verbs instead of on adverbs, such as: " 'I'm coming!' Tom 

ejaculated." We will try to analyze the following Masonic abstracts of the genre, 

with the knowledge we have already gained about Masonic phraseology. The 

textual examples were taken from Wes Cook's Did You Know? 1242 , a popular and 

funny book from the 1960's about "who is who" and "what is what" in Masonry. 

The compiler collected his material from the Royal Arch Mason magazine. Some 

of these Tom Swifties will be unintelligible for non-initiates, since it is 

absolutely necessary to know the Masonic ritualistic diction and customs: 

1. What kind of apron is that, the candidate asked innocently. 

The white lambskin apron the Entered Apprentice is clothed with is a symbol 

of innocence; thus, the semantic bridge between the base, "innocence", and the 

target word, "apron", is created by synonymy through the harmless question of a 

neophyte. 

2. Our ancient brethren assembled on high hills, he said loftily. 

Here, the old saying that the brethren, before convenient lodges were 

constructed, used to meet "on the highest of hills and in the lowest of 

valleys," 1243 is the target expression evoked by the adverb "loftily", which refers 

on the one hand to the supreme style (loftiness) used by the speaker, and on the 

other hand to the height of the hills. 

3. There is none in the north, he said darkly. 

"None" refers to "light", the semantic link being an antonym for the base 

"dark". There is a light in the east, west, and south, but never in the north of the 

lodge. It can also refer to "window", which stands for "light", since old 

catechisms state that there equally is a window in the east, west, and south, but 

none in the north. 

1242 Cook, p. 141/142. 

1243 GHCD, p. 535.

386 


4. Brotherly love and relief are among the tenets of Masonry, he said 

truthfully. 

Here, the pun is on the incomplete Masonic saying; the common enumeration 

being "brotherly love, relief, and truth". 1244 Therefore, "truthfully" refers to the 

tenet left out, and every Mason knows that "truth" completes the line. A profane 

would not notice anything particular about this sentence. 

5. There were employed 71,000 Entered Apprentices, or bearers of 

burdens, he said tiredly. 

This one is hard to resolve for strangers to the Craft. The base "tired" doesn't 

only mean physical exhaustion, but refers to King Hiram of "Tyre", a biblical 

character, who helpfully sent his workers to cut the Cedars of Lebanon in order 

to construct King Solomon's Temple. Here, the pun is achieved by use of a 

homonym. 

6. The square is my emblem, he said masterly. 

And the compass is ours, they answered craftily. 

This Tom Swiftie is easy to understand when one knows the peculiar working 

tools of the Second and the Third Degree of Craft Masonry: the square is the 

emblem of the Master Mason, whereas the compass is the emblem of the Fellow 

Craft. Therefore, the bearer of the square talks "masterly," and the bearers of the 

compass as their emblem talk "craftily." 

7. There was not heard the sound of axe, hammer or any tool of iron 

while it was building, he said quietly. 

In this Tom Swiftie, we find an allusion to the happenings at the building of 

King Solomon's temple as told in the Masonic legend. According to Oliver 1245 , 

"[e]very piece of the Temple, whether timber, stone, or metal, was brought ready 

cut, framed and polished, to Jerusalem; so that no other tools were wanted nor 

heard [...]. All the noise of axe, hammer and saw, was confined to Lebanon, and 

the quarries and plains [...], that nothing might be heard among the Masons of 

Sion, save harmony and peace." Thus, it was "quiet". As the English Masonic 

encyclopedia, TRMC, puts it, "[t]his has been symbolically adopted in Masonry, 

to signify that peaceful quiet in which the soul should prepare in this world to 

raise a fitting temple for the spirit of God [...]." 1246 Every Entered Apprentice is 

1244 Cf. Duncan, p. 54. 

1245 GHCD, p. 552. 

1246 TRMC, p. 484.


told that story in the lecture. See also Section 5.5 on technical terminology under 

the entry "metal." 

8. This is a rough ashlar, he said stonily. 

And this is the perfect ashlar, he added smoothly. 

In order to resolve this Masonic Tom Swiftie, the profane first has to know 

that a "rough ashlar" is a stone. Further, he must know that it is the "brute stone," 

which is given symbolically to the Entered Apprentice to work upon. It is a 

metaphor for his unfinished and unpolished character. When the Entered 

Apprentice has advanced in improvement and knowledge, he has treated his 

"rough stone" with his working tools and made it smooth. By this stage, he is a 

Fellow Craft, having created the "perfect ashlar" or "smooth stone." See also 

Section 5.1 on technical terminology, that deals with terms of architecture. 

9. I now declare this lodge to be called from labor to refreshment, he 

said hungrily. 

Strictly speaking, this Tom Swiftie is not quite correct for it implies that the 

"refreshment" is an actual refreshment, with food and drinks being served. 

However, as we have seen in Section 5.3 on technical terminology that deals 

with Masonic customs, the "refreshment" is mostly only a short suspension of 

the work without closing the lodge formerly. The brethren can assemble in an 

anteroom and smoke or talk, but usually there is nothing for hungry Masons 

there. Refreshment and banquets were synonyms though during the time of the 

old table lodges. 

10. The pitcher is broken at the fountain, he said in a shattered voice. 

This is, strictly speaking, not a purely Masonic Tom Swiftie but a Christian 

one. The broken pitcher is a symbol of death, which the Masons have taken over 

from Biblical language into their ritualistic one. Here, semantically we have a 

Tom Swiftie that does not use an adverb but an adjective. This adjective, 

"shattered," refers to either voice or pitcher. 

11. Where's the tiler's sword, he asked pointedly. 

Right here, the tiler replied cuttingly. 

The "tiler" is the lodge officer who acts as a watchman, being positioned 

outside the lodge door with a drawn sword in order to guard it against "cowans" 

and eavesdroppers. Furthermore, Masons "point" the swords or other sharp

388 


instruments, like the compass, to the candidate's naked breast. The adverbs 

"pointedly" and "cuttingly" are on the one hand a play on words relating to 

"sword," and on the other hand describe the rhetoric of the brethren (talking 

pointedly or cuttingly). 

12. We should spread the cement of brotherly love, he said concretely. 

This must have been said by a Master Mason, since we have learned in 

Section 4.2.3 on the meaning of the trowel that with this tool, the "cement of 

brotherly love" is spread. It is the proper tool of the Master Mason. 

Linguistically, the base, "concrete", is on the one hand a synonym for "cement," 

which makes it so funny, and on the other hand it describes the emphasis with 

which the Mason formulates his thoughts, talking "concretely." 

13. This is our Master, he said worshipfully. 

And this is our Senior Warden, he added levelly. 

This Tom Swiftie plays with the complimentary title and with the symbol of 

a certain lodge officer. The adverb "worshipfully" alludes to the usual address 

for the Master Mason of a Masonic lodge, which is "Worshipful Master." The 

jewel of the Senior Warden is the level, one of the immovable jewels of the 

lodge and a symbol of equality. 1247 

14. We study the science of geometry, he said nobly. 

And also the arts and science, he added liberally. 

This Tom Swiftie puns on a traditional saying in Freemasonry and becomes 

clear when we remember the lecture of the First Degree of Craft Masonry that 

talks about the "noble arts and sciences." The noble "seven liberal [arts and] 

sciences" are grammar, logic, rhetoric, arithmetic, geometry, music, and 

astronomy. 1248 Semantically, the adverbs "nobly" and "liberally" replace the 

missing adjectives of a phrase that would read in complete form: the "noble and 

liberal arts and sciences." 

15. Some of the materials for the Temple came from Lebanon, he said 

woodenly. 

The adverb "woodenly" here already gives the clue of what kind of materials, 

according to the Masonic legend, came from Lebanon - it is wood. This sentence 

1247 Cf. CME, p. 378. 

1248 Ibid.


alludes to the cedars that were brought from Lebanon to be employed in the 

building of King Solomon's Temple. This passage is taken from the Entered 

Apprentice lecture. It goes as follows: "the trees felled and prepared in the 

forests of Lebanon, carried by sea in floats to Joppa [...]." 1249 The base of this 

Tom Swiftie, "wood", refers on the one hand to the "Cedars of Lebanon," on the 

other hand to the way of speaking, namely "woodenly." 

16. One of our ornaments is the Blazing Star, he said heatedly. 

In this case, the adverb "heatedly" is a play on words in connection with the 

blazing star, that is the five-pointed star, an important symbol in Freemasonry, 

often included in the Grand Master's jewel, along with the compasses and 

quadrant. 1250 

17. We are operative Masons also, the doctor said incisively. 

This Tom Swiftie plays both on medical and Masonic vocabulary. The 

medial terms are "doctor", "operation," and "incision." Further, "operative 

Masons" is the technical term for the real workers in stone as contrary to 

"speculative Masons", the accepted Freemasons of other professions. 

1249 Duncan, p. 48. See also Nizzardini, p. 60. 

1250 Cf. CME, p. 102.

390 

Chapter 7 - Rituals 

7. Rituals: Their Purpose and Meaning as 

Embedded in Society 

We may already understand this idea intellectually, but intellectual 

knowledge is not enough. Ritual ceremonies, myths and symbols are 

used to facilitate the shift from knowledge to experience, that is to say, 

from what has been conceptualised to what has been lived out. 1251 

What is so attractive about oaths and incantations, playing feudal knights, 

holy pilgrims, or sacred martyrs, using as equipment coffins, skeletons, hooded 

robes, crosses, swords and daggers, cauldrons and grails? Why does knowledge 

have to be imparted in terrifying or strange ceremonies that are emotively 

charged? As Grand Orator Joseph Robbins states in a speech before the Grand 

Lodge of Illinois in 1869, an element of wonderful power in Masonry is its 

mysticism: "The incorporation of this element into its body is a practical 

recognition of a metaphysical fact of which all, perhaps, are conscious, but 

which few feel in its full force, that a secret held between two or more persons is 

a bond of sympathy between them." 1252 Mysticism brings the brethren closer 

together by giving them a point of common interest. Therefore, it can be argued 

that ritualism in Freemasonry is certainly a kind of survival strategy - an 

observation that might be valid for other discrete societies, as well. This theory 

can be backed up by the historical fact that when the original destination of 

operative masonry became less important, when membership grew less 

appealing for economic reasons, the Craft saved itself by changing into a 

speculative and mythical institution. Thus, it is an example of the social 

phenomena that adaptation facilitates survival, just as in biology: 

An organization of the operatives of a certain trade it was gradually 

decaying in a changed social environment in which no practical reason 

for its existence remained. But it had another aspect which proved 

capable of expansion and which filled a human need, and so within 

recent times it has passed through the stages of survival and revival into 

the widespread organization we know today. 1253 

The culture of Freemasonry and other discrete or secret fraternal 

organizations has a commonality. Therefore, the following sub-chapters will 

consider this interesting family collectively. We will come across the 

fundamental question: why do several societies use rituals? What is the 

difference from simply living according to fixed rules of social behavior, like so 

many clubs do, and experiencing strange ritualistic forms, as in Masonry and 

1251 


1252 

Quoted in Myler, p. 532. 

1253 

Quoted from Bros. A. L. Kress and R. J. Meekren, "The Form of the Lodge," printed in The 

Builder from 1926, vol. XII, p. 185.

Chapter 7 - Rituals 391 

other fraternities and sororities? Two distinctions can be made regarding the 

brother- and sisterhoods analyzed in this book - on the one hand, there are the 

issue-oriented ones (like insurance companies, or the Shriners and Rebekahs who 

are dedicated to charity), and on the other hand there are the ritual-oriented ones 

(like Freemasonry). Sometimes, it is hard to demarcate these two groups, for 

example with regard to Odd Fellowship which began as a benevolent institution 

and ended up in mystification. Clubs and private societies of the issue-oriented 

category may possess a few ceremonies, such as opening and closing, initiation, 

and investing their members with jewels. But generally, it can be assumed that 

their secret initiation ceremonies were attributed to shield their members from 

blacklisting, while fraternal life insurance companies employed rituals to remind 

their members to pay premiums. The issue-oriented fraternities have only a pro 

forma interest in ritualism. Therefore, their rituals are mostly brief and 

underdeveloped, and in many points copied from the older institution, 

Freemasonry. They were also created in order to lure candidates with their 

secrecy, spectacle, and sensation. Contrarily, the ritual-oriented group lays more 

stress on its ceremonies and ethical teachings, whereas charity and benefit are 

comfortable, but not so important by-products. The differentiation into ritual- 

and issue-oriented fraternities further gives way to a near definition of what 

Freemasonry really is - a question often raised: 

It is always an occasion of suspicion when a man travels under different 

names at different times and places. An old law-breaker is known in 

part by his aliases. One has a feeling of the same sort when taking up 

the study of Freemasonry, the model and mother of MODERN 

SECRET SOCIETIES. One man declares it to be an insurance 

company. Another affirms that it is a social organization. A third says 

that it is a religion and is good enough for him. While a fourth insists 

that it is a benevolent organization. In this Babel of voices, let us turn to 

the institution itself [...], and seek to determine for ourselves what it 

actually is. 1254 

As to the resemblance of these institutions, they all have their own argot, and 

the more ritual-oriented, the more arcane and esoteric is their technical 

terminology. These societies employ royal and pompous titles, symbols, and 

metaphors that distinguish these inter-groups from the "profane" world, the 

outer-group. A certain tolerance exercised in these in-groups makes them 

facilitators of multi-culturalism, whereas their secrecy and elitism gives them a 

divisive character trait. This ambiguity becomes extremely evident with regard to 

Prince Hall Masonry for the blacks, as has been illustrated in Section 3.3. 

The following sections are going to deal mainly with voluntary associations 

as they prevail in the U.S.A., a country that has been a great inventor and 

exporter of secret societies. The United States are also characteristic for exerting 

a great influence on secret societies imported from elsewhere, adding to or 

1254 Blanchard, p. 73.

392 


changing their original structure and aims according to their own taste and needs. 

(Examples are Freemasonry and Odd Fellowship, which both originated in 

England.) The United States is chosen for the reason that there, Masonry is 

intended for the "whole family" with all its auxiliary female, androgynous, and 

youth orders, a fact that allows a wider range of analyzing the ritualistic diction 

and customs of this in-group. It will become obvious that Masonic men use a 

different vocabulary than Masonic or quasi-Masonic women and children. 

The introductory Chapter 2. has explained the origins of speculative 

Freemasonry and its still prevalent use of terms, customs, and traditions that it 

owes from the stonemasons' trade. Does Freemasonry have a "plan," does it 

build, and what is the material it uses for construction? What is its final aim? 

The word [Masonry] carries with it, through all the variants known to 

us, the idea of unity. From this view it appears that Masonry is the 

building together of various units, such as stones, bricks, wood, iron, or 

human beings, into a compact structure. When we apply it to 

Speculative Masonry, we mean the building morally of humanity into 

an organized structure, according to a design or plan. 1255 

The material are the Masons themselves, and the final building is the Temple 

of Humanity. How is this plan worked out by means of rituals? Before this 

question is answered, the outer forms of a ritual have to be described. In 

Freemasonry, rituals consist of series of symbolic and allegorical actions, words, 

and gestures. Figural objects are also used and explained to the candidates in the 

"lectures" following the initiation ceremonies (sometimes with the help of slide 

shows). The candidate undergoes an interaction of his emotions and the 

symbolism he experiences. Each ritual has a fixed form, consisting of 1. 

preparing and attuning the candidate (to which belong tests, vouching, balloting, 

and "proper clothing"), 2. opening the lodge and installing the symbolic room 

with its officers, 3. initiating the candidate in the central part, 4. dissolving the 

symbolic room, and closing of the lodge. 1256 

Point 2, the opening of the lodge, can be sub-divided into several 

components: 1. the proper clothing of the members (i.e., that they all wear their 

aprons and jewels), 2. the purging of the lodge (i.e. that all persons of a lower 

degree than in which the lodge is to be opened have to retire), 3. the tiling of the 

lodge (i.e. checking whether no "cowans and eavesdroppers" are inside), 4. The 

rehearsal of duties (all officers define their stations and duties), 5. the Master's 

request or admonition for peace and harmony, 6. the invoking of the blessing of 

Deity, and 7. the proclamation that the lodge is duly opened. The closing 

ceremony of a lodge contains the same steps, ending with the proclamation that 

the lodge is duly closed. 

1255 Quoted from A. S. MacBride by Bro. Joseph Fort Newton, in: "The Religion of Masonry," 

printed in The Master Mason, Sept., 1925, p. 724. 

1256 See also Reinalter, p. 35.


The metaphysical content of a Masonic ritual consists of the three existential 

questions - "who am I?", "the role of the individual in society," and "death." The 

ritual has the function of meditation, the renewal of the inner self, the clearing of 

one's thoughts, and the heightening of one's awareness, while the ritualistic 

language is marked by a "lucid harmony." As Reinalter puts it, "[d]ie Stimmung 

ist die einer luziden Harmonie, die Ritualsprache einfach und geprägt von der 

Bauhüttentradition [...]. Letztlich ist das freimaurerische Ritual ein System der 

Verinnerlichung, der inneren Erneuerung, der Gedankenklärung und der 

Bewußtseinserweiterung." 1257 According to Reinalter, the principle of Masonic 

thinking is anthropology. The rituals are created in order to lead the individual 

Mason on the right path to self-perfection, which is achieved through "existential 

aesthetic": 

Der wesentliche Kern des freimaurerischen Denkens liegt in der 

masonischen Anthropologie. Innerhalb ihrer liegt auch der Schwerpunkt 

auf der Initiation, auf den Ritualen, die die Freimaurerei verwendet, um 

den Menschen auf den Weg zur Selbstvervollkommnung zu führen. 

Dies geschieht über ein ethisches Konzept, das man "Ästhetik der 

Existenz" oder auch als "Einübungsethik" bezeichnen könnte. Hier ist 

die Freimaurerei als Lebenskunst angesprochen. In der Freimaurerei als 

Lebensform (Lebenskunst) geht es um Dasein, um das Erreichen des 

Lebens in seiner Präsenz. Das Wesen der Freimaurerei ist nicht durch 

eine wissenschaftliche Methode erfaßbar, sondern nur durch die 

Ästhetik der Existenz. 1258 

The quotation above is the viewpoint of a learned German Mason. An 

American Masonic scholar expresses his thoughts a little different, with less 

emphasis on aesthetic and more stress on the three roles that a Mason assumes, 

all on the basis of the Christian doctrine of resurrection. Thus, Newton puts it as 

follows: "[O]ur Masonry is a symposium of symbolism in which three streams or 

strands of faith unite, by which man is a Builder of a Temple, a Pilgrim in quest 

of a lost Truth, and [...] a Finder of sublime Secret of Life." 

He is, first, a builder, taking the rough stones of the world and shaping 

them into forms of beauty, building upon the will of God, by His design 

[...]. He is, second, a seeker, a pilgrim journeying from the West, a land 

of sunset and death, toward the East, the place of sunrise and life; a 

pilgrimage of the soul [...]. He is, finally, [...] a finder of the greatest 

secret man may know, whereby he is reborn to Eternal Life [...]. 1259 

1257 

Ibid. 

1258 

Ibid, p. 38. 

1259 


1925, p. 728.

394 

7.1 Male Masonic Rituals 


The central theme of male Freemasonry - in contrast to the flowery symbols 

of mainly beneficent female "Masonry" - is the quest for the lost word. What is 

this word? Why was it lost? How can it be found - is it by means of selfimprovement? 

Is it a word at all - or is it a truth? As Mackey states in a lecture 

on the legend of the winding stairs of the Second Degree, the Mason is above all 

a seeker for truth: 

In the investigation of the true meaning of every Masonic symbol and 

allegory, we must be governed by the single principle that the whole 

design of Freemasonry as a speculative science is the investigation 

of DIVINE TRUTH. To this great object everything is subsidiary. The 

Mason is, from the moment of his initiation as an Entered Apprentice to 

the time at which he receives the full fruition of Masonic light, an 

investigator - a laborer in the quarry and the Temple - whose reward is 

to be TRUTH. All the ceremonies and traditions of the Order tend to 

this ultimate design. Is there light to be asked for? It is the intellectual 

light of wisdom and truth. Is there a word to be sought? That word is 

the symbol of truth. Is there a loss of something that had been 

promised? That loss is typical of the failure of man, in the infirmity of 

his nature, to discover Divine truth. Is there a substitute to be appointed 

for that loss? It is an allegory which teaches us that in this world man 

can approximate only to the full conception of truth. 1260 

We will begin the following contemplation with "true" Masonry, that is with 

the first three Degrees of Craft Masonry, or Blue Masonry, as it is also termed. 

Then, we will describe an intermediate Degree, that of Mark Master, because of 

its beautiful symbolism. Thereafter, we shall proceed to Red Masonry, the 

continuing of the quest story anticipated in the Third Degree of Blue Masonry. 

Thus, the whole circle can be observed, from losing the sacred word, to 

providing a substitute for it, to finding it again: "King Solomon is said to have 

substituted, in place of the lost one, the word now used in the Master Masons' 

Degree, viz.: Mah-Hah-Bone which is given on the five points of fellowship, and 

in low breath. The missing was found, after four hundred and seventy years, and 

was then, and still is, used in the Royal Arch Degree [...]." 1261 It will be an 

interesting story, full of symbolic "dangerous travels," and containing many 

philosophical thoughts and moral teachings. 

We will then briefly analyze the Emulation Working, which is a ritual that 

abolished and replaced the "cruel oaths" due to which so many enemies of the 

fraternity were born. Finally, we shall treat a Masonic and Military order, the 

1260 Taken from the "Lecture on the Legend of the Winding Stairs" by Albert G. Mackey, M.D., 

quoted in Sickels, p. 159/160. Bold print added. 

1261 Duncan, p. 142.


Red Cross of Constantine, to view one of this species also, before we shift to the 

female (androgynous) orders, and hereafter to Masonic youth orders. These 

chapters are not intended to be exposés of rituals (which, by the way, were 

published several times before by anti-Masons and Masons alike), but shall serve 

the purpose of illustrating and analyzing the rich symbolic material contained 

within the ritualistic diction. This can be achieved by comparisons with Masonic 

manuals and handbooks, with the help of Masonic dictionaries and 

encyclopedias, and other secondary literature material. If the reader has kept in 

mind the technical terminology of Chapter 5., and the peculiarities of the 

Masonic language explained in Chapter 6., it will not be too difficult to 

understand the "secret language" of the rituals. What mainly interests us in the 

following sub-chapters is this very language, of which a Mason has said: 

What a library might be thus written on the language of our Ritual! To 

the etymological historian all of its words would be so many thousands 

of windows, many of them of richest stained glass, opening back on 

such panoramas of the past as would amaze us. The philosophies of the 

eighteenth century would be there, the many colored gild life of the 

Middle Ages, theorems of the Arabic mathematicians, reveries of the 

kabbalists [sic], guesses of the occultists, thoughts of Greek 

philosophers, visions of Hebrew prophets, the twilight mysteries of 

Egypt. 1262 

7.1.1 Improvement of the Individual: the 

Three Degrees of Craft Masonry 1263 

This section will deal with "Craft Masonry" (BE) or "Blue Masonry" (AE), 

i.e. the first three degrees (Entered Apprentice, Fellow Craft, and Master Mason) 

that constitute the basis of the Masonic system. 

Anthony Nizzardini printed the ritual chosen for this chapter in New York, 

N.Y. in 1980. The illustrations were taken from Duncan's Masonic Ritual and 

Monitor from the turn of the last century, and from Standard Freemasonry 

Illustrated (1921). Concerning the outer form of the ritual, each of the three 

degrees consists of three parts, viz. an Opening Ceremony, a Ceremony of 

Initiation (1. Advancing, 2. Passing, 3. Raising), and a Closing Ceremony. 

We would like to attribute to the three degrees the maxims 1. "look inside 

yourself," 1264 2. "look around yourself," and 3. "look above yourself," for in this 

1262 Quoted from Bro. Elmer Mantz, New York: "A New Interpretation of History," printed in The 

Builder, volume XII, from 1926, p. 19. 

1263 If not otherwise noted, the quotations for this section are taken from a ritual published by 

Anthony Nizzardini, New York, N.Y. in 1980. 

1264 In the German ritual, the essence of the First Degree is clearly the "nosce te ipsum," i.e. "know 

thyself." In the American First Degree, the self- improvement is more evident than the self-

396 


sequence they tell the candidate what to do in the present state to which he has 

advanced. The First Degree is about self-knowledge and self-improvement, the 

Second Degree deals with advancement in knowledge and social intercourse, and 

the Third with divine presentiment and immortality. 

Opening Ceremony (in the Third Degree) 

According to the ritual, a just and duly constituted Lodge must always be 

opened in the Third Degree (p. 5). When the brethren are addressed, they have to 

rise and give the sign of due guard of the degree in which the lodge is working. 

At the beginning of the Opening Ceremony, the Worshipful Master orders the 

officers to take their stations, asks the brethren "to be clothed" (which means to 

put on their aprons and regalia), and raps once with his gavel. Then, he asks the 

Junior Deacon to define the "first great care of Masons," that consists in 

verifying that they are "duly tyled." As we have seen in the chapter on technical 

terminology, this denotes to prove that no profanes and unqualified persons are 

present. The Junior Deacon speaks through the open door with the Tyler to 

inform him that the lodge is about to open in the third degree, and asks him to 

govern himself accordingly. Then, the Junior Deacon reports to the Worshipful 

Master that they are duly tyled, and to the question of how they are tyled, he 

answers: "By a Master Mason without, armed with the proper implement of his 

office" (p. 5). This refers to the "drawn sword" of the Tyler. The Junior Deacon 

is asked to define the duty of the Tyler, which is to guarantee that no "cowans 

and eavesdroppers" enter the lodge. 

Then, the Worshipful Master asks the Senior Warden to verify whether all 

present are Master Masons, which is necessary for opening a lodge in the third 

degree. The Senior Warden orders his proper officer, the Junior Deacon, to 

verify this, and the latter takes the staff and passes around the lodge. In case he 

finds a stranger, the brethren are asked to vouch for him, and if they do, the 

vouch is accepted. If not, an examination committee is appointed to prove the 

visitor, who has to retire. When the Junior Deacon reports to the Senior Warden 

that all assembled are Master Masons, the Senior and Junior Deacons have to 

receive the password from the brethren as further evidence. This ceremony is 

also called "purging the lodge," and is executed in all fraternal orders in a more 

or less similar way. 

Next follows a short dialogue between the Worshipful Master and the Senior 

Warden, the latter having to answer some test questions as in the ancient 

catechisms. At first, he has to state whether he is a Master Mason, and upon his 

knowledge. Moreover, the candidate in the German ritual is purged by three travels around the 

carpet through the elements, e.g. fire, water, and earth. This ceremony is not existent in the 

American First Degree ritual. For additional information on the German ceremonies, cf. Kessinger 

Publishing Company (ed.) The Secret Rituals of the Masonic Grand Lodge of the Sun (Bayreuth, 

Germany). See also Kischke, p. 94.


affirmation, he has to explain the reasons which induced him become one. The 

Senior Warden thus states that his ambition was to obtain the Master's word, to 

travel in foreign countries, and to work and receive a Master's wages, so that he 

might be better enabled to support himself, his family, and to relieve the 

distressed Master Masons, their widows, and orphans (cf. p. 8) 1265 . He then is 

asked what makes him a Master Mason, to which he replies, his obligation. 

Further, he has to answer where he was made a Master Mason: 

Within the body of a just and duly constituted Lodge of M. M's, 

assembled in a place representing the unfinished Sanctum Sanctorum of 

K.S.T. 1266 , furnished with the Holy Bible, Square & Compasses, 

together with a Charter or Dispensation from some Grand Body of 

competent jurisdiction empowering it to work. (p. 8) 

This statement refers to the legality of the lodge in which the Senior Warden 

was raised a Master Mason; it has a charter from a Masonic Grand Lodge, and it 

relies on the Bible (the "Volume of Sacred Law" could be any religious book of 

the brethren's faith), therefore, it was no clandestine or irregular lodge. As we 

know from the technical term, each recognized lodge has to be "just, regular, and 

constituted." The next question to the Senior Warden is about the quantity of 

Masons who compose a Master Mason's lodge, to which the answer is three 1267 . 

He states that when the lodge is composed of five brethren, these are the 

Worshipful Master, the Senior and Junior Wardens, and the Senior and Junior 

Deacons. 1268 

Hereafter follows the presentation of the particular officers, who have to 

define their stations and their duties, a procedure also observed by all other 

fraternal organizations treated in this dissertation. Thus, the Senior Warden states 

that his officer, the Junior Deacon, is placed at his right. The Junior Deacon 

explains that his duty is to carry messages from the Senior Warden in the West to 

the Junior Warden in the South, to attend to alarms at the outer door and report 

them, and to see that the lodge is duly tyled. The Senior Deacon is seated at the 

right of the Worshipful Master in the East, and he has the duty to carry orders 

from the Worshipful Master in the East to the Senior Warden in the West, to 

welcome visiting brethren and receive candidates, and to attend to alarms at the 

inner door. 

1265 

The three keywords "Master Mason's Word," "foreign countries," and "Master's wages" have 

been explained in our chapter on technical terminology. 

1266 

With reference to King Solomon's temple, an Entered Apprentice's lodge is called the ground 

floor," a Fellow Craft's lodge is termed the "middle chamber," and a Master Mason's lodge is 

named the "sanctum sanctorum." (cf. Ezra A. Cook, publ., Standard Freemasonry Illustrated, p. 

57.) 

1267 

An Entered Apprentice's lodge anciently was composed at least of seven, a Fellow Craft's of five, 

and a Master Mason's of three officers. 

1268 

However, seven Masons make a lodge perfect, hence the emblem of the seven stars around the 

moon.

398 


The stations of the two Wardens and the Master himself are symbolic, 

referring to the four points of the compass, which have already been mentioned 

in our chapter 6.16 on peculiarities of the Masonic language. Thus, the Junior 

Warden's station in the South symbolized the sun at meridian. He has to call the 

craft from labor to refreshment and to see that they return to their labor. The 

Senior Warden's station is in the West to symbolize the close of day. He has the 

duty to pay the craft their wages. The Worshipful Master sits in the East, where 

the sun rises and from where wisdom comes. As the sun opens and governs the 

day, the Master opens and governs the lodge. 

These explanations being given, the Worshipful Master declares the lodge 

open in the Third Degree for the transaction of business, the Senior Warden 

communicates this to the Junior Warden in the South, and the latter informs the 

brethren thereof. The Worshipful Master asks the brethren to "observe the East" 

and to give the signs. He raps his gavel three times, and orders the Chaplain to 

offer a prayer to the G.A.O.T.U. The prayer is answered by the brethren with the 

Masonic formula "So mote it be" (p. 12), instead of "Amen." 

After the prayer, the Senior Deacon is ordered to attend at the altar and 

display the three great lights in Masonry. He opens the Bible at Ecclesiastes XII 

and places the square and compass on it. As we already know, both points of the 

compass are placed over the square to denote symbolically the spirit's triumph 

over the matter. The Junior Deacon informs the Tyler that the lodge is opened in 

the Third Degree, and then follows the ordinary business of the lodge. It consists 

of reading the minutes of the previous communication, of reports, petitions and 

balloting for membership, as well as unfinished and new business. During the 

execution of the business, the symbolic reference to the four points of the 

compass plays an important role. Thus, after a ballot the Worshipful Master asks 

the Junior Warden how the ballot stands in the South, and the Senior Warden 

how it stands in the West. Then, he himself states how the ballot stands in the 

East. It can be either "clear" or "cloudy 1269 ," depending on whether the candidate 

is elected or rejected. Likewise, when the Worshipful Master inquires whether 

there are any topics to bring before the lodge before he closes it, and his principal 

officers deny, the Junior Warden states: "Nothing in the South," and the Senior 

Warden: "Nothing in the West," according to their metaphorical stations. 

Closing Ceremony 

Hence, when there is nothing in the South and West, the business is finished, 

and the Worshipful Master asks the Junior Deacon what constitutes the last and 

first great care of Masons when convened, which is again to see that they are 

duly tyled. Then, the Master sends the Junior Deacon outside to inform the Tyler 

that he is about to close the lodge. The following is a repetition of the dialogue in 

the Opening Ceremony: the Junior Deacon affirms that they are tyled by a 

1269 This ritual keeps to the term "cloudy" instead of "foul" (cf. chapter on technical terminology).


Mason with a drawn sword, and the Senior Warden repeats his explanations why 

and where he was made a Master Mason. The officers again define their stations 

and duties. Different is the closing formula: the Worshipful Master asks the 

Senior Warden, how Masons should meet, to which the answer is, "on the 

Level." Then he asks, how they should act, to which the Junior Warden replies, 

"by the Plumb." The Master states the final part of the triplet himself: "and part 

upon the Square." (cf. p. 21). Hereafter, the Chaplain offers a prayer, and the 

Worshipful Master says a benediction which ends with the metaphor: "[m]ay [...] 

every moral and social virtue cement us" (p. 21). This reminds us of the Masonic 

image that the cement of brotherly love, distributed by the trowel, binds the 

members. Then, the Worshipful Master asks the Senior Deacon to "close the 

great light in Masonry," i.e. he closes the Bible. The Worshipful Master declares 

the lodge duly closed, and the Junior Deacon, giving three raps on the door, 

informs the Tyler thereof. 

7.1.1.1 First, or Entered Apprentice Degree 

According to Simons's Standard Masonic Monitor, the First Degree of Craft 

Masonry is symbolically intended to represent the entrance of man into the 

world: 

Coming from the ignorance and darkness of the outer world, his first 

craving is for light - not that physical light which springs from the great 

orb of days [...], but that moral and intellectual light which emanates 

from the primal Source of all things - from the Grand Architect of the 

Universe [...]. Hence the great, the primary object of the first degree, is 

to symbolize that birth of intellectual light into the mind; and the 

Entered Apprentice is the type of unregenerate man, groping in moral 

and mental darkness, and seeking for the light which is to guide his 

steps and point him to the path which leads to duty and to Him who 

gives to duty its reward. 1270 

In the First Degree, the candidate is symbolically travelling from the West to 

the East, in the search of light, and he is confronted with certain "obstructions," 

i.e. the Wardens who represent the guards placed at the South, West, and East 

gates of King Solomon's temple. Since the candidate is in the dark, and there 

might be dangers awaiting him, he has to have confidence in the fidelity of his 

conductor. The "dangers," in the figurative sense, are his own unruled passions. 

The moral he draws out of these lessons is that it is important to hew and smooth 

one's character, but that it is equally of importance to have brethren who can 

guide and help. This can be supported by Psalms 133, the page at which the 

1270 Simons, p. 48.

400 


Bible is opened in this degree, that commences with "Behold, how good and how 

pleasant it is for brethren to dwell together in unity." 

The Worshipful Master asks the Junior Deacon to ascertain whether there are 

any candidates in waiting. Finding that there is a candidate wishing to receive the 

First Degree, the Junior Deacon reports so to the Worshipful Master, who, 

hearing no objection from the brethren, decides to confer that degree. He raps his 

gavel once and asks the Senior Steward about the requirements of the candidate's 

preparation. The symbolic reply is: "being divested of all 

metallic substances, neither naked nor clothed, barefoot 

nor shod, left knee and breast bare, hoodwinked, and a 

cabletow about his neck" 1271 (p. 23). 

The Senior and Junior Stewards, as well as the 

Secretary, are sent to the preparation room to prepare the 

candidate accordingly, while the Junior Warden is told to 

"call the craft from labor to refreshment," in order to 

resume their labor again at the sound of the gavel in the 

East. Meanwhile, in the preparation room the candidate 

has to answer several questions asked by the Secretary, 

such as whether he came on his own free will, whether he 

will conform to the usages of the order, etc. The Secretary 

explains what the candidate can expect from the 

fraternity, which is connected with the reason for taking 

off his "metals" as a symbol for leaving the superfluities 

of life behind: 

You will here be taught to divest your mind and conscience of all the 

vices and superfluities of life, and the Lodge into which you are now to 

be admitted expects you to divest yourself of all those distinctions and 

equipments which are not in keeping with the humble, reverent, and 

childlike attitude it is now your duty to assume [...]. (p. 25) 

Next to the removal of his "metals," the candidate's left breast and knee are 

bared, he is "slipshod" and blindfolded, and a cabletow is put around his neck. 

When satisfied with the candidate's answers, the Secretary raps once at the door 

and reports this to the Worshipful Master. The latter closes in one sentence 1272 

the lodge in the Third and opens it on the First Degree, which is necessary for 

this "work and instruction." The Bible is therefore opened at another page, 

Psalms 133, and the two points of the compass are covered by the square, which 

denotes that in an Entered Apprentice's lodge, the matter still triumphs over the 

spirit. Then, the Junior Deacon raps three times on the outer door and informs 

the Tyler that the lodge is now opened on the First Degree. 

1271 For explanation, cf. chapter 4.3, "Clothing and Equipment." 

1272 There exist a short form and a long form to close and re-open the lodge in another degree. This is 

the short form. The long form repeats the catechetical questions and answers we have already 

observed in the Opening Ceremony.


Then, the candidate raps three times 1273 on the inner door, and the Senior 

Deacon informs the Worshipful Master that there is an "alarm." The Senior 

Deacon is sent to ascertain the cause of the alarm, and the Senior Steward, who 

leads the candidate, announces the latter as" a poor blind candidate who is 

desirous of having and receiving a part in the rights, light and benefits" (p. 31) of 

this lodge, which is dedicated to the memory of the two Holy Saints John. The 

candidate is admitted, since he has all the necessary qualifications, and is led in a 

small procession, the Marshal and the Senior Deacon leading, followed by the 

Stewards, to the West, where they halt. Here, the Senior Deacon "receives the 

candidate on the point of a sharp instrument piercing his naked left breast," 

which means that the Senior Deacon applies a point of the compass to the 

candidate's breast. He admonishes the candidate that this is symbolic of a 

"torture to the flesh," and so should the recollection thereof be to his mind should 

he ever reveal unlawfully the Masonic secrets. 

Hereafter, the candidate is conducted to the north side of the lodge, and from 

there to the center at the altar, where he has to kneel. The Chaplain offers a 

prayer, and asks the candidate in whom he puts his trust, to which the answer is, 

"in God." The Worshipful Master, appreciative of this answer, takes him by the 

right hand, asks him to rise, and admonishes him to follow his conductor without 

fear. Again, the candidate is led to the North and around the lodge. The three 

principal officers, i.e. the Worshipful Master and the two Wardens, each rap once 

as they are passed by. At the end of the circumambulation, the Chaplain reads 

Psalms 133, at which the Bible is opened in the First Degree. Having passed the 

three officers, who each investigate whether he is "duly and truly prepared" and 

well qualified (at each presentation, the Senior Deacon strikes the ground three 

times with his rod), the Junior Deacon has to answer in lieu of the candidate 

more catechetical questions by the Worshipful Master. 

The first question is, "Whence came you and whiter are you traveling?" (p. 

36), to which the answer is "from the West, traveling East, in search of light in 

Masonry." We will observe that in most of the fraternal orders analyzed in this 

dissertation, this question is asked in some form. The candidate thus is assigned a 

role (here, he is poor and blind), a place of departure and a destination. This is a 

fixed ritualistic form. 

Now, the Senior Warden brings the candidate in the required position for 

approaching the East "in due and ancient form 1274 ": he has to face East, advance 

on his left foot, and bring the heel of his right foot into the hollow of his left foot, 

thereby forming the angle of an oblong (cf. p. 37). Before he can proceed further, 

1273 Cf. Duncan, p. 49: "Why were you caused to give three distinct knocks?" - "To alarm the Lodge, 

and inform the Worshipful Master that I was prepared for Masonry, and, in accordance to our 

ancient custom, that I should ask. 'Ask, and ye shall receive; seek, and ye shall find; knock, and it 

shall be opened unto you.' " - "How did you apply this to your then situation in Masonry?" - "I 

asked the recommendation of a friend to become a Mason; through his recommendation I sought 

admission; I knocked at the door of the Lodge and it was opened unto me." 

1274 For explanation of symbolic steps, cf. chapter 4.9.

402 


the candidate has to be obligated. Therefore, he kneels on his naked left knee 1275 , 

his right knee forming the angle of a square, his left hand supporting while the 

right 1276 rests upon the Bible, square, and compass. Now, the candidate is "in due 

form," (p. 37). The other brethren form equal lines on each side of the altar, the 

Stewards pass through and form an arch at the East. The Wardens take position 

under the arch, and the Worshipful Master descends from his place on the East 

dais and speaks the obligation, which is repeated by the candidate. 

In testimony of his sincerity, the candidate kisses the Bible. The cabletow is 

removed from his neck. All lights in the lodge are out except those at the altar, 

and the candidate is asked what in his present situation he desires most. The 

Senior Deacon prompts him to say "Light in Masonry" (p. 39), and his blindfold 

is removed, accompanied by the Biblical words "let there be light, and there was 

light," and the exclamation of the Worshipful Master: "I now say Masonically, 

"Let there be light." (p. 39). 

Now, the Worshipful Master explains to the candidate all the symbols he 

sees, such as the three Greater Lights, the three Lesser Lights, the square, and the 

compass. He imparts to the candidate the secret grips and passwords of the 

degree. The candidate also receives his apron with the comment that at the 

1275 According to the catechism of the First Degree, the candidate kneels on his left naked knee, 

because "[t]he left side has always been deemed the weakest part of the human body; it was 

therefore to teach me that I was taking upon myself the weakest part of masonry [sic!], that of E. 

A., only." P. 63/64. 

1276 According to the catechism of the First Degree, the candidate puts his right hand on the Bible, 

because "[t]he right hand, by our ancient brethren, was deemed the seat of fidelity; the ancients 

worshipped a deity named Fides, sometimes represented by two right hands joined, at others, by 

two human figures holding each other by the right hand. The right, therefore, we use in this great 

and important undertaking, testifying thereby in the strongest manner possible the fidelity of our 

purposes [...]." P. 63/64.


building of King Solomon's temple, different bands of workmen were 

distinguished by the manner in which they wore their aprons, and therefore, as an 

Entered Apprentice, he has to wear his with the flap turned up, to symbolically 

prevent soiling his clothes with "untempered mortar 1277 ." Then follows a little 

test, for according to "ancient custom," the candidate has to give "some metallic 

substance," for deposal in the lodge archives as a memorial that he was made a 

Mason. Of course, the candidate is embarrassed because he has not even a penny, 

since he had to leave all his "metals" in the preparation room. The Worshipful 

Master says that this is to teach him that should he ever meet another person, 

especially a brother, in a like destitute situation, it is his duty to give him relief 

according to his ability (cf. p. 47/48). 

After this incident, the Worshipful Master presents the working tools, i.e. the 

twenty-four inch gauge and the common gavel, to the candidate, and explains 

their symbolic meaning. Then, the symbolism of the four points of the compass 

is applied again, for the Senior Deacon has to lead the candidate to the North 

East corner of the lodge. Here, the candidate is placed on the particular step of an 

Entered Apprentice, facing the East. The symbolic meaning of the North East 

corner relates to the setting of a cornerstone, which is always done in the North 

East, and is thus defined in the catechetical lecture that is soon to follow: 

In the erection of public buildings, especially those of a masonic form, 

the first stone is, or ought to be, laid in the N. E. corner; I was therefore 

placed in the N. E. corner of the Lodge to receive my first instructions 

upon which to build my future moral and masonic [sic!] edifice. (p. 65) 

Thus, the candidate becomes the foundation stone of Freemasonry; he is like 

the first stone in the Masonic temple of humanity, having received his first 

instructions. The Worshipful Master admonishes the candidate that, as he stands 

there an upright man and Mason, he has ever to walk and act as such before God 

and man. Further, the Worshipful presents to him a new name, which is 

"Caution": "It teaches you to be cautious over all your words and actions, 

especially on the subject of Freemasonry when in presence of its enemies." (p. 

49). Then, the candidate is led back to the preparation room, where he receives 

the things of which he has been divested. Meanwhile, the Worshipful Master 

orders the Junior Warden to call the craft from labor to refreshment. 

When the candidate is ready, the Senior Deacon conducts him to the altar to 

salute, and seats him in front of the Worshipful Master in the East. There, he 

receives the Entered Apprentice lecture, which is subdivided into three parts. The 

first two parts consist of a dialogue similar to the ancient catechisms between the 

Worshipful Master and the Senior Deacon, being a time-lapse reproduction of 

the First Degree ceremony he has just gone through. The third part contains 

explanations and definitions referring to the charter and to the architectural and 

symbolic features of the lodge and its furniture. Further, the light symbolism, the 

three tenets (brotherly love, relief, and truth), the four cardinal virtues (fortitude, 

1277 Cf. chapter on technical terminology.

404 


prudence, temperance, justice), as well as the symbols of chalk, charcoal, and 

clay are explained. Hereafter follows the charge, i.e. the candidate is told how to 

behave. We want to mention here only one of the guidelines, the one which deals 

with politics, since it underlines the peaceful intentions of Freemasonry, an 

institution so often reputed to attempt to rule the world: 

In the State you are to be a quiet and peaceable citizen, true to your 

government and just to your country. You are not to countenance 

disloyalty or rebellion, but are patiently to submit to legal authority, and 

conform with cheerfulness to the government of the country in which 

you live. (p. 77) 

The charge concludes the initiation ceremony of the First Degree. 

7.1.1.2 Second, or Fellow Craft Degree 

The sense of the Fellow Craft Degree according to Simons's Standard 

Masonic Monitor is as follows: 

If the object of the first degree be to symbolize the struggles of a 

candidate groping in darkness for intellectual light, that of the second 

degree represents the same candidate laboring amid all the difficulties 

that encumber the young beginner in the attainment of learning and 

science. The Entered Apprentice is to emerge from darkness to light - 

the Fellow Craft is to come out of ignorance into knowledge. This 

degree, therefore, by fitting emblems, is intended to typify these 

struggles of the ardent mind for the attainment of truth - moral and 

intellectual truth - and above all, that Divine truth, the comprehension of 

which surpasseth human understanding, and to which, standing in the 

middle chamber, after his laborious ascent of the winding stairs, he can 

only approximate by the reception of an imperfect and yet glorious 

reward, in the revelation of the 'hieroglyphic light which none but 

craftsmen ever saw.' 1278 

In contrast to the lesson of the First Degree, in which the candidate was to 

look inside himself, the Second Degree picks out as a central theme his 

orientation in the environment. The "rough stone" begins to be smoothened, in 

order to fit into the temple, and likewise, the candidate has to fit in the 

community. Therefore, he has to acquire knowledge, which he finds on his 

travels. He is not alone on his travels but accompanied by his guide, the Senior 

Deacon, and together they are two Fellowcraft with a common destination - the 

1278 Simons, p. 97.


Middle Chamber of King Solomon's temple. The candidate's physical travels 

through the porch of the temple, up the winding stairs (consisting of three, five, 

and seven steps), through an outer and an inner door, symbolize this way into the 

Middle Chamber, and when he reaches his destination, he is richly awarded - by 

seeing the letter "G," the basis of Freemasonry. 

The ceremony of "passing" begins like the one of 

"advancing," with the Junior Deacon verifying whether 

there are any candidates in waiting. Again, the 

Worshipful Master sends the two Stewards and the 

Secretary into the preparation room to prepare the 

candidate. The latter is divested of all metallic 

substances. He is "neither naked nor clothed, barefoot nor 

shod," which means slipshod, but this time his right knee 

and breast are bare. He is blindfolded, and a cabletow is 

put twice about his right arm. This denotes that as a 

Fellow Craft, the candidate is under a double tie to the 

fraternity (cf. p. 125). 

In the meantime, the Worshipful Master has closed 

the lodge in the Third Degree and opened it on the 

Second for "work and instruction." The Bible is opened 

on another page, Amos 7: 7-8, and the square and 

compass lying on the Bible are interlaced, to symbolize 

that in the Second Degree, there is a balance between 

spirit and matter. 

The candidate raps three times on the inner door. These three knocks allude 

to the "three precious jewels" (cf. p. 125). The Senior Deacon inquires the reason 

for the alarm, and the Senior Steward announces the candidate as a brother who 

has been initiated in the Entered Apprentice degree and now "wishes more light 

in Masonry" (p. 81). 

Although the candidate is "duly and truly prepared," he does not have the 

password, but the Senior Steward provides it for him, and he is admitted. He then 

is led to the Senior Warden in the West, facing East, and this time the Senior 

Deacon receives him "on the angle of a square, applied to his naked right breast," 

which is to teach him that the square of virtue should be a rule and guide for his 

practice through life (cf. p. 83). 

The candidate is conducted twice around the lodge and to the Junior Warden 

in the South, where the same questions are asked as at the door. Then, the 

candidate is escorted to the Senior Warden in the West, and here the same 

procedure is enacted. Now, he is allowed to approach the Worshipful Master in 

the East, who demands whence he came and whither he is traveling. 

The candidate's role has already been defined, and his place of origin and 

destination are now given to the Worshipful Master by the Senior Deacon, who 

answers for the candidate that he came from the West and is traveling East, in 

search of more light in Masonry (cf. p. 87). Then, the symbolic steps to approach 

the East "in due and ancient form" are executed again: the Senior Warden asks

406 


the candidate, who faces East, to advance on his left foot as an Entered 

Apprentice, to take an additional step on his right foot, and to bring the heel of 

his left foot into the hollow of his right, thereby forming the angle of an oblong 

(cf. p. 87). Having thus approached the East in the proper sequence, the 

candidate is made to kneel in front of the altar on his naked right knee, his left 

knee forming the angle of a square, his right hand resting upon the Bible, square, 

and compass, and his left hand in a vertical position, his arm forming a square. 

Now, the candidate pronounces his obligation after the Worshipful Master and 

kisses the Bible as testimony of his sincerity. 

The cabletow is removed, and the Worshipful Master asks the candidate what 

he desires most, which is "more light in Masonry" (cf. p. 90). The brother is 

"brought to light," and the first objects he sees are the three Great Lights in 

Masonry. The Worshipful Master explains to him why the square and compass 

are interlaced: 

[...] you behold the three Great Lights in Masonry, as in the preceeding 

[sic] degree, with this difference: one point of the compasses is above 

the square; which is to teach you that you have received, and are entitled 

to receive, more light in Masonry, but as one point is still hidden from 

your view, it is also to teach you that you are yet one material point in 

the dark respecting Freemasonry. (p. 91) 

The Worshipful Master approaches from the East, on the step and under the 

due guard and sign of a Fellow Craft, and presents his right hand to the candidate 

in token of friendship and brotherly love. Then, he instructs the candidate in the 

secret work, e.g. in the fashion of how to make the steps of a Fellow Craft, the 

sign of the Second Degree which alludes to the penalty of the obligation, and the


sign of "due guard" which alludes to the position in which his hands were during 

the obligation. Hereafter follows a catechetical question-and-answer dialogue 

that explains the secret work. It begins with the formula: "Will you be off or 

from?", which is answered, "From." (p. 93). It means from the grip of an Entered 

Apprentice to the pass grip of a Fellow Craft, and thus denotes that the examined 

person is a Fellow Craft Mason. This grip has a name, but the examinee is not 

allowed to impart it as a whole word, so he has either to letter or syllable it (cf. 

our chapter 4.7.2.1, "Spelling and Halving"). 

Then, the candidate receives his apron and is taught to wear it as a Fellow 

Craft: "[...] you have already been informed that at the building of K. S. Temple 

the different bands of workmen were distinguished by the manner in which they 

wore their aprons. F. C's wore theirs with the left corner tucked up; thus wear 

yours until further advanced." (p. 98). Moreover, the Worshipful Master explains 

the symbols of the Second Degree, which consist of three working-tools, the 

plumb, the square, and the level 1279 ; and "three precious jewels," which are the 

"attentive ear," the "instructive tongue," and the "faithful breast" 1280 (cf. p. 98). 

Hereafter, the candidate is conducted to the preparation room, where he receives 

back the things of which he has been divested. He is re-conducted after a short 

break, during which the lodge has been called from labor to refreshment, and 

enters the lodge which now represents the "Middle Chamber of K. S.'s Temple" 

(p. 99). 

Having entered the lodge anew, the candidate listens to the "Middle Chamber 

Lecture." However, he is not seated but has to act, since this lecture represents 

his physical way into the Middle Chamber. Thus, while he is explained the 

symbolic meaning of the two pillars Jachin and Boaz, the candidate symbolically 

"enters the porch" of King Solomon's temple. Having passed between the pillars, 

he takes three short steps. These three steps are explained to him as alluding to 

the precious jewels, the "attentive ear," the "instructive tongue," and the "faithful 

breast." Then, he takes five short steps toward the center of the lodge, and they 

allude to the five orders of ancient classic architecture (Doric, Ionic, Corinthian, 

Tuscan, Composite) and to the five human senses. Hereafter, the candidate is 

made to advance seven short steps toward the station of the Junior Warden. They 

allude to the seven liberal arts and sciences. All these steps together (3, 5, 7) 

symbolize the "Winding Stairs" that lead to the Middle Chamber. 

Hereafter, the candidate, accompanied by the Senior Deacon, is allowed to 

advance physically to the Middle Chamber. At first, he approaches the "outer 

door to the Middle Chamber," which he finds closely tyled by the Junior 

Warden, who demands the password of a Fellow Craft (cf. p. 115). The Senior 

Deacon announces himself and the candidate as two "Fellowcrafts, endeavoring 

to work their way into a place representing the Middle Chamber of K. S. 

1279 

The square teaches morality; the level, equality; and the plumb teaches rectitude of life. Cf. 


1280 

Cf. Duncan, p. 47: "A listening ear teaches me to listen to the instructions of the Worshipful 

Master, but more especially to the cries of a worthy distressed brother. A silent tongue teaches me 

to be silent in the Lodge [...], but more especially before the enemies of Masonry. A faithful heart, 

that I should be faithful, and keep and conceal the secrets of Masonry, and those of a brother [...]."

408 


Temple" (p. 116), thus defining their role and destination. He gives the password 

for the candidate, which is "Shibboleth" (cf. our chapter on symbolism). They 

are allowed to pass on and symbolically approach the "inner door of King 

Solomon's temple," which they find partly open, but closely tyled by the Senior 

Warden (cf. p. 117). The Senior Deacon announces them as before, gives the 

grip and password, and they are allowed to pass in. 

The Senior Deacon conducts the candidate West of the altar, facing the East, 

and informs him that they are now in a place representing the Middle Chamber 

of King Solomon's Temple. The candidate perceives the letter "G" (cf. our 

chapter on symbolism) suspended in the East, and listens to a lecture on this 

symbol. Hereafter, the Senior Deacon presents him to the Worshipful Master, 

introducing him with a formula that describes the symbolic travels he has just 

undergone: 

I have the pleasure of presenting Bro. --, who has made an advance 

through a porch, up a flight of winding stairs, consisting of three, five 

and seven steps, through an outer and an inner door, into a place 

representing the Middle Chamber of K. S. Temple, and now awaits your 

pleasure. (p. 121) 

The Worshipful Master explains to the candidate that they are now standing 

in a place representing the Middle Chamber, where their ancient brethren used to 

have their names recorded as faithful workmen. Since the candidate has managed 

to arrive there, he is also entitled to have his name recorded, and the Secretary is 

ordered to make the record. Further, the Worshipful Master relates that in the 

Middle Chamber, their ancient brethren used to receive their wages, which 

consisted of corn, wine, and oil, being emblematical of nourishment, 

refreshment, and joy (cf. p. 121). In metaphorical language, the Worshipful 

Master expresses his hope that the new Fellow Craft will likewise enjoy these 

wages: "[m]ay your industrious habits and strict application to business procure 

for you a plenty of the corn of nourishment, the wine of refreshment, and the oil 

of joy" (p. 122). Then follows the climax, for the Worshipful Master reveals the 

"higher and more significant meaning" of the letter "G," which has been 

presented to the candidate so far as meaning "Geometry." He raps three times 

with his gavel, announcing that it is the initial of the great and sacred name of 

God, before whom all, from the Entered Apprentice in the Northeast corner to 

the Worshipful Master in the East should bow. At this keyword, all members 

bow devoutly. 

Then follows the Fellow Craft lecture. Rapping his gavel once, the 

Worshipful Master announces the catechetical question-and-answer dialogue, 

which he enacts with the Senior Deacon, in order to exemplify the contents of 

the Second Degree once again for the candidate. The last part of the Fellow Craft 

initiation is the charge. The candidate is given some behavioral guide lines, and 

the purpose of this degree is once again stated: "The internal, and not the


external, qualifications of a man are what Masonry regards. As you increase in 

knowledge, you will improve in social intercourse" (p. 132). 

7.1.1.3 Third, or Master Mason Degree 

In all the ancient mysteries, the aspirant could not participate in the 

highest secrets until he had been placed in the Pastos, Bed, or Coffin. In 

this he was symbolically said to die, and his resurrection was to the 

light. The Greek verb Teleutao, in the active voice, signified "I die," and 

in the middle voice, "I am initiated." 1281 

The Third Degree, called "raising," leads from the worldly life to the afterlife. 

The candidate has worked on himself as an Entered Apprentice, he has fitted 

into the society as a Fellow Craft, and now, as a Master Mason, he has to lose his 

fear of death. Thus, he acquires the transcendental knowledge that his material 

self is not the final step. The candidate assumes the role 

of the master builder of King Solomon's temple, Hiram 

Abiff, murdered by three Fellow Craft Masons, who 

wanted to obtain from him the "Mason's word" before the 

right time. However, the candidate as Hiram does not 

remain in death but is "raised" by a brother with secret 

grips. This degree is also called "sublime degree," and the 

divine outline proves that the candidate is admonished to 

"look above himself." 

As in the previous degrees, the Worshipful Master 

sends the Junior Deacon to inquire whether there is a 

candidate in waiting, and he comes back with his report. 

In the preparation room, the candidate is divested of all 

metallic substances, made "neither naked nor clothed," 

slipshod, blindfolded, but this time both his knees and his 

breast are bare. He wears the cabletow three times around 

his body, which denotes that his duties and obligations 

become more and more extensive as he advances in 

Masonry (cf. p. 196). 

When he is ready, the candidate raps three times on the door (these three 

knocks allude to the Third Degree, cf. p. 196), and the Senior Deacon answers 

the alarm. The Senior Steward, who acts again as the candidate's guide, 

announces the candidate as a brother who has been duly initiated as an Entered 

Apprentice and passed to the degree of Fellow Craft, and now desires "further 

light in Masonry" by being raised a Master Mason. By the benefit of a password, 

which the Senior Steward provides for the candidate, he is allowed to enter. 

1281 TRMC, p. 124.

410 


The Senior Deacon conducts the candidate to the station of the Senior 

Warden in the West, facing the East, and tells him that he receives him "on the 

extreme points of the compasses," extending from his naked right to his naked 

left breast, which is to teach him that "as within the breast are contained the most 

vital parts of man, so between the extreme points of the compasses are contained 

the most valuable tenets of Freemasonry, which are friendship, morality, and 

brotherly love" (p. 137). This form of reception, as we have seen, has a parallel 

construction in the two previous degrees. Then follows the circumambulation, at 

the end of which the Chaplain recites the Biblical verse at which the Volume of 

the Sacred Law is opened in the Third Degree, Ecclesiastes 12: 1-7. As to the 

other two Greater Lights that repose on the Bible, the compass now covers the 

square, which means that the spirit finally triumphs over the matter. 

Now, the candidate is led from the Junior to the Senior Warden and to the 

Worshipful Master, who all examine him. The Worshipful Master demands 

again whence the candidate came and whither he is traveling, to which the 

answer is that the candidate comes from the West and travels East in search of 

further light in Masonry (cf. p. 141). Then follows the procedure of placing the 

candidate in the right step of a Master Mason, in order to approach the East in 

"due and ancient form." This sequence of steps is a combination of the steps of 

the two previous degrees and the new one: the candidate advances on his left 

foot as an Entered Apprentice, then advances on his right foot as a Fellow Craft, 

takes an additional step on his left foot, and brings the heel of his right foot to the 

heel of his left, thereby forming the angle of a square (cf. p. 142). 

Having thus approached the East, the candidate kneels down on both knees 

before the altar, both his hands resting upon the Bible, square, and compass, and 

repeats his obligation. As in the First and Second Degree, the brethren from two 

lines, and the Stewards form an arch under which the Wardens take their places. 

The Deacons form an arch for the Marshall west of the altar.


When the candidate has finished, he kisses the Bible as evidence of his 

sincerity, and the Worshipful Master orders his cabletow to be removed, since 

they are now "holding the brother by a stronger tie" (p. 146). This means that he 

finally has bound himself to Freemasonry by being obligated in the Third 

Degree. He is asked what in the present situation he desires most, and answers: 

"Further light in Masonry" (p. 146). The Worshipful Master has the blindfold 

removed, and explains to the candidate the new constellation of the two Greater 

Lights that are lying upon the Bible: 

[...] you behold the three great lights in Masonry, as in the preceding 

degree, with this difference: both points of the compasses are above the 

square which is to teach you that you have received and are entitled to 

receive, all the light that can be conferred upon or communicated to you 

in a Master Mason Lodge. (p. 147) 

Hereafter, the Worshipful Master imparts the secrets of the degree to the 

candidate, and a catechetical question-and-answer dialogue exemplifies how to 

prove himself a Master Mason when examined. The Senior Warden instructs the 

candidate in the fashion to wear his apron as a Master Mason, with its flap and 

corner down, and presents to him the working tools of this degree and their 

meaning. After this ceremony, the candidate is re-conducted into the preparation 

room, where he receives his metallic objects and his clothes back. Then follows 

the second section of his initiation ceremony, the staging of the Hiramic legend. 

The candidate knocks three times on the inner door, and is conducted by the 

Senior Deacon west of the altar. In the ritual we have employed (1980), he is told 

in advance whom he has to represent, and what will await him: 

My brother, in your further progress in this degree, it will be necessary 

for you to represent our ancient operative G. M . H. A., the widows 

[sic!] son, who for his integrity and fidelity became eminently 

distinguished, and whose name is held in high veneration by the craft. It 

is for that reason you are invested with this jewel, as the appropriate 

emblem or badge of his office. 

You will therefore perceive that you are not yet fully invested with 

all the secrets of a Master Mason, nor do I know that you will ever be; 

for, like him, it will be necessary for you to give us satisfactory proof of 

your fidelity [...]. In doing this your path may be beset with dangers and 

difficulties, and even your life itself may be threatened. (p. 153) 1282 

1282 In the more ancient rituals, this situation was explained to the candidate in a different way, 

without anticipating his role or any danger for the candidate, but with reference to the ancient 

customs at the building of the temple. Cf. Duncan, p. 102: "Brother, it was the usual custom of our 

Grand Master, Hiram Abiff (this is the first he hears about Hiram Abiff), to enter into the 

unfinished "Sanctum Sanctorum, or Holy of Holies," of King Solomon's Temple, each day at high 

twelve, while the craft were called from labor to refreshment, for the purpose of drawing out his 

designs upon the trestle-board, whereby the craft might pursue their labors; after which, it was 

further his custom to offer up his devotions to the Deity. Then he would retire at the south gate of

412 


Before he can enter upon his undertaking, the candidate has to kneel at the 

altar and invoke the aid of the Deity. Then, he is blindfolded again, and the 

Senior Deacon leads him to the Junior Warden's station in the South. The Junior 

Warden represents Jubela, one of the three "ruffians" who attack of Hiram Abiff. 

He stops the candidate, places his right hand on the latter's left shoulder, and 

demands of him the secret word of a Master Mason, in order to be entitled to 

obtain a Master's wages. The Senior Deacon answers for the candidate that he 

will not give the word ere the temple is completed and dedicated, and the 

craftsman found worthy. Jubela threatens him, but "Hiram" remains obstinate, so 

the former exclaims, "Then die" (p. 155). This modern ritual gives no stage 

directions that hint at a soft blow at the candidate, whereas the older rituals 

describe how "Jubela" draws the 24-inch gauge across "Hiram's" throat. 

However, Hiram is only hurt and rushes to the West, where the Senior 

Warden, representing the second ruffian, Jubelo, who likewise asks of him the 

Master Mason's word, attacks him. Since Hiram remains steadfast and does not 

reveal the secret word, Jubela exclaims: "Then die" (p. 155), and the older rituals 

describe how he strikes Hiram with the square on the left breast. 

Still not dead, the candidate, alias Hiram, is conducted to the East, where the 

Worshipful Master, enacting the role of Jubelum, the third ruffian, assaults him. 

Jubelum puts both his hands on the candidate's shoulders and assures him that 

from him he cannot escape. However, he equally does not obtain the Master 

Mason's word from Hiram, for the Senior Deacon, speaking for the candidate, 

exclaims: "My life you may take, my integrity never" (p. 156). Jubelum replies, 

"Then die," and in the old rituals we find an illustration 1283 of how he strikes 

Hiram on the forehead with his setting-maul and thus kills him. 

the outer courts of the Temple; and in conformity with the custom of our Grand Master, whose 

memory we all so reverently adore, we will now retire at the south gate of the Temple." 

1283 Illustration taken from Standard Freemasonry Illustrated (1921, copyrighted 1904).


Hiram falls back into a sheet (canvas) that is held by several brethren, who 

lower it to the floor and then draw it around him. The candidate is not hurt in this 

ceremony, as Duncan's ritual promises: 

It is the general belief (and it would be readily inferred from most 

exposures of Masonry) that a candidate is knocked down with a large 

setting-maul kept for that purpose, but no reasonably sane person would 

for one moment entertain any such idea of the ceremony of making a 

Master Mason. The candidate is not intentionally injured in any Degree 

of Masonry, impressions of a lasting nature being all that are intended 

by the ceremonies. 1284 

The candidate remains in this position and overhears a conversation between 

the three ruffians who decide to bury Hiram's body in the rubbish and meet at 

"low twelve" 1285 (p. 156) for discussion. Now, the lights in the lodge are turned 

down, and low twelve is struck. The three ruffians carry the body west "to the 

brow of a hill," i.e. they lay down the candidate between the altar and the West, 

with his head towards the West, where Jubelum has "prepared a grave." Jubelum 

suggests planting a sprig of acacia at the head of the grave, to mark the spot. 

Then, the three ruffians exit to make their escape from the realm. 

The lights are turned on again, and there is rumor in the lodge. Meanwhile, 

the officers change their roles. Thus, the Worshipful Master plays King 

Solomon, and the Senior Warden plays Hiram, the King of Tyre. The former 

inquires the cause of the confusion, and why the craftsmen are not pursuing their 

labor as usual. The Tyrian king explains that there are no designs upon the 

trestleboard, whereby they could work, and that the Grand Master Hiram Abiff is 

missing. Therefore, they call together twelve brethren who wear their aprons like 

Fellow Craft, and who are sent out to look for the lost Grand Master. They go 

around the lodge and ask several brethren whether they have seen Hiram Abiff, 

but the response is always "not since high twelve 1286 yesterday." One of the 

craftsmen approaches the King of Tyre and makes a negative report; then, the 

twelve retire. Hiram, King of Tyre, informs King Solomon. 

Then, there is an alarm at the door, and the twelve Fellow Crafts who were 

sent out seek audience with King Solomon. They are admitted and enter, six on 

each side of the lodge, march to the East, form a semi-circle in front of King 

Solomon, and kneel down on their right knees, giving the due guard of a Fellow 

Craft. They humbly confess that they, with three others, entered into a 

conspiracy to extort from Grand Master Hiram Abiff the secret word of a Master 

Mason, but reflected upon this crime and recanted. Therefore, they now come 

clothed in white gloves and aprons, the token of innocence, and ask to be 

pardoned. They express their fear that the three others may have carried out their 

murderous design. King Solomon dismisses them, stating that their pardon will 

1284 Duncan, p. 106. 

1285 "Low twelve" is a synonym for death. 

1286 "High twelve" is a symbol of life in full vigor, in contrast to "low twelve."

414 


depend upon their future conduct. Then, the king orders the roll call to be made, 

in order to find the three missing names. The Secretary retires to the anteroom, 

where the craftsmen assemble, and reads their names: Amos, Caleb, Ezra, Jubela, 

Joshua, Hezekiah, Nathan, Jubelo, Samuel, Isaiah, Aholiah, Jubelum, Gideon, 

Haggai, and Daniel (cf. p. 160). He reports to Hiram, the King of Tyre, that 

Jubela, Jubelo, and Jubelum are missing. 

King Solomon asks the Tyrian King to send out the twelve Fellow Crafts 

who have confessed their murderous intentions, in order to find the three 

craftsmen. They assemble again in a semi-circle and give the sign of fidelity, 

then receive their order and divide into parties of three. The group who traveled a 

westerly course return to King Solomon and bring him the following tidings: 

they have met at the city of Joppa a sea-faring man who had seen the three 

suspects, who had demanded that he take them to Ethiopia which he refused 

since they had no passports issued by King Solomon. This report causes the 

companions to all pursue a westerly course. One of them becomes tired and sits 

down, and when rising takes hold of a sprig of acacia that comes off suspiciously 

easy. He assumes that he has found a grave. Suddenly, they hear a voice: 

Oh, that my throat had been cut across, my tongue torn out and buried in 

the sands of the sea at low water mark, where the tide ebbs and flows 

twice in twenty-four hours, ere I had been accessory to the murder of 

our Grand Master Hiram Abiff. 1287 

The craftsmen recognize the voice of Jubela. Then, they hear another complaint: 

Oh, that my left breast had been torn open, my heart and lungs taken 

thence to the valley of Jehosaphat, and left a prey to the vultures of the 

air, ere I had been accessory to the murder of our Grand Master Hiram 

Abiff. 

In this, the companions recognize the voice of Jubelo. Then follows a third 

exclamation, issuing "from the clefts of the adjacent rocks" (p. 164): 

Oh, that my body had been severed in twain, my bowels taken thence and 

burned to ashes, and the ashes thereof scattered to the four winds of 

heaven, that there might remain neither track, trace, nor remembrance, 

among men or mason, of so vile and perjured a wretch as I, who have 

slain our Grand Master Hiram Abiff. 

The twelve craftsmen recognize the voice of Jubelum, and they seize and 

bind the three ruffians, leading them up the north side of the lodge to the East. 

Then, they bring the tidings to King Solomon. The three ruffians plead guilty 

1287 Cf. ritual, p. 163. We have translated this into the long form, since the text appears abbreviated 

in the ritual. The same is valid for the next two quotations.


before the king, who orders them to be executed according to their own 

imprecations. The three ruffians are taken down the south side of the lodge and 

out of the room. Hereafter, the search for Hiram Abiff is continued, and a 

slightly macabre ceremony follows: the first craftsman removes the earth but 

finds a body in so mangled and putrid a condition that they have to stand aside 

until the effluvia passes off. He gives the due guard of a Master Mason, turning 

his head to the left, and then resumes the search, finding a jewel. The second 

craftsman proposes to take this jewel to King Solomon, who attributes it to 

Grand Master Hiram Abiff. King Solomon is convinced that Hiram Abiff is dead 

and fears that the Master's word is lost, because it was agreed between Hiram 

Abiff, Hiram, the King of Tyre, and himself that the secret word should not be 

given unless they all three were present and agreed (cf. p. 167). 

King Solomon asks King Hiram of Tyre to assemble the craft and go to the 

grave with him. He further suggests that the first sign given on arriving there and 

the first words spoken after the raising of the body should become the "grand 

hailing sign of distress of a Master Mason" (p. 168). The words are to become a 

substitute for that which is lost, "unless the wisdom of future generations shall 

discover and bring to light the true word" (p. 168). 

A procession is formed, the brethren assembling on the North side of the 

lodge, two by two, facing the East. The Senior Deacon and the Marshall are 

leading, after them the craftsmen, followed by the Stewards and the Chaplain, 

and King Solomon with Hiram, King of Tyre in the rear. This procession passes 

three times forward, and a funeral dirge is played. At the "grave," the Marshall 

places himself south of the body, the Tyrian king at its feet, King Solomon at the 

head of the grave, and the Chaplain at the altar. The brethren give the sign of due 

guard, and King Solomon gives the sign of distress. Then follows the climactic 

ceremony of "raising": King Solomon asks Hiram, King of Tyre to endeavor to 

raise the body by the grip of an Entered Apprentice, which fails. The King of 

Tyre comments this with the remark that owing to the high state of putrefaction, 

the body cannot be so raised, for the skin slips from the flesh (cf. p. 169). 

Therefore, King Solomon asks him to try it with the grip of a Fellow Craft, but 

the King of Tyre answers that this is equally impossible, since the flesh cleaves 

from the bone. This time, King Solomon orders all to pray, the brethren kneel on 

their left knees, and the Chaplain offers a prayer. 

Hereafter, King Solomon tries to raise the body together with Hiram, King of 

Tyre, by "the strong grip of a Master Mason or lion's paw:" King Solomon goes 

to the foot of the body, while the King of Tyre steps to the north side of it. As 

King Solomon takes the candidate by the real grip of a Master Mason, the King 

of Tyre takes the candidate's left hand in his left, and with his right hand assists 

the Marshall to raise the body, placing the candidate's left hand on King 

Solomon's back (cf. p. 170). King Solomon now gives to the candidate the word 

on the "five points of fellowship" (cf. p. 170):

416 


The five points of fellowship are; 

foot to foot, knee to knee, breast to breast, hand to back, and mouth to 

ear, and teach us this important lesson: 

Foot to foot, that we should be ever ready to go on foot, and even 

barefoot, on a worthy Master Masons [sic!] errand, should his 

necessities require it and we being no better provided. 

Knee to knee, that we should ever remember our brethren in our 

devotions to Deity. 

Breast to breast, that the secret of a worthy Master Mason, when 

communicated to us as such, should be as sacred and inviolate in our 

breast as they were in his before communication. 

Hand to back, that we should be ever ready to stretch forth a hand to 

support a falling brother, and assist him on all lawful occasions.


Mouth to ear, that we should be ever ready to whisper wise counsels 

in the ear of an erring brother, and warn him of approaching danger. (p. 

171) 

Hereafter follows a short catechetical instruction for the candidate. Then, in 

the third section of the Master Mason's Degree, a historical lecture is being held 

that deals with details at the building of King Solomon's temple, e.g. the 

symbolism of the monument erected over the final grave of the Grand Master 

Hiram Abiff near the unfinished Sanctum Sanctorum (cf. illustration of weeping 

virgin in our chapter on symbolism): 

[...] over his grave was erected a monument of the finest marble, on 

which were delineated a broken column and a weeping virgin; in her 

right hand a sprig of acacia, in her left an urn, before her an open book, 

and Time behind, unfolding and counting the ringlets of her hair. The 

broken column denotes that one of the principal supports of 

Freemasonry has fallen; the virgin weeping, the untimely death of 

G.M.H.A.; the sprig of acacia, that which lead [sic!] to the timely 

recovery of his remains; the urn, that his ashes are safely deposited; the 

open book, that his memory is on perpetual record among Masons; 

Time denotes that although G.M.H.A. is no more and the secret word of 

Master Mason is lost, yet time, patience and perseverance, which 

accomplish all things, may yet discover, and bring to light the true 

word. (p. 180) 

After the rehearsal of the Hiramic legend, the teachings of the two previous 

degrees are reviewed, and the candidate is explained the connection between the 

death and raising of Hiram Abiff and his own life. He gets to know that of the 

three ruffians, Jubela (J-A.) and Jubelo (J-O.) do not represent physical dangers 

but threats from within, and that Jubelum (J-M.) signifies death: 

Thus it is with man. Strong in youth and confident in his strength, he 

starts forth to execute the designs which he has drawn upon the great 

trestle-board of his life; but at the very outset he meets his first enemy, 

his J-A., in his own evil passions - in envy, hate, licentiousness and 

debauchery [...]. But these may be overcome; and, still strong in faith 

and hope, he passes forward on life's journey to meet his second and 

still stronger enemy, his J-O., fitly represented by sorrow and 

misfortune, by disease or poverty, by the coldness of false friends or the 

hostility of open enemies. 

Weary and faint from the conflict, still struggling for the right, 

upward looking with eyes of faith [...], he meets in the evening of his 

days, his third and terrible enemy, his J-M. To him this enemy is Death 

[...]. (p. 184)

418 


The lecture continues that "[t]o the careless and thoughtless the lesson would 

end here; but the upright and true Mason must pursue it further, and apply it to 

the eternal salvation of his soul" (p. 184). This immortality is represented by the 

sprig of acacia, and according to the metaphorical phraseology of the ritual, "all 

the profane and initiated will stand before His judgement seat in the Grand 

Orient of the Universe to render unto Him their dread account" (p. 185). 

When the lecture is finished, the symbols of the Third Degree are explained 

to the candidate, and he listens to the charge. The symbols are the "Three 

Pillars," the "Three Steps," the "Pot of Incense," the "Beehive," the "Book of 

Constitution" (guarded by the Tyler's sword), the "Sword & Naked Heart," the 

"All-Seeing Eye," the "Anchor & Ark," the "Forty-Seventh Problem of Euclid," 

the "Hourglass," the "Scythe," and the "Setting Maul, Spade, Coffin, and Sprig 

of Acacia." 1288 

The final charge contains moral guidelines: the first duty, the one of an 

Entered Apprentice, is to God; the second duty, that of a Fellow Craft, is to his 

neighbor; and the third duty, that of a Master Mason, is to oneself (cf. 191). God 

comes first, then the other, and then the self. Without the duty to one's neighbors, 

one would lack the "Golden Rule 1289 ," that shows a man the duty he owes to 

himself. 

The charge concludes the ceremony of "raising." The ritual contains in 

addition the catechetical question-and-answer dialogue of this degree for the 

candidate to memorize. Finally, the candidate signs the by-laws at the Secretary's 

desk and thereby consummates his membership with the lodge. 

1288 

Cf. our chapter on symbolism. 

1289 

Note that the Odd Fellows have obviously adopted this thought of "Golden Rule" from Masonry 

to name a degree after it.


7.1.2 The Keystone lost and found: Mark 

Ritual 1290 

The Mark Degree is the fourth degree of the American system. Masonic 

sources claim that it was instituted by King Solomon himself during the building 

of the temple, for the purpose of detecting impostors while paying out the 

craftsmen's wages. 1291 

That operative masons' marks were already used symbolically at least in 1600 

is proven by the minutes of the Lodge of Edinburgh dated June 8 th , 1600, which 

were signed by Lord Auchinlek and operative masons, who all affixed their 

marks. The Mark degrees, according to Coil's Masonic Encyclopedia, probably 

originated in the British Isles, but were never very prominent among the Hauts 

Grades on the European Continent. 1292 The earliest reference to a Mark degree 

can be found in the minute book of a Chapter held at Portsmouth in 1769, at 

which occasion the Pro-Grand Master Thomas Dunckerley made several 

brethren Mark Masons and Mark Masters, who had to choose their marks. 1293 In 

England, up to 1813 the Mark working remained a part of the Fellow Craft 

degree. As all Mark degrees are at the Fellow Craft level 1294 , Coil argues that 

"[...] the substitution of the Mark Master for the present Fellow Craft Degree 

would constitute a distinct improvement." 1295 The first Mark Lodge in America 

was instituted in 1783 at Middletown, Connecticut. 1296 In 1856, the Grand Lodge 

of Mark Masters of England and Wales, and the Colonies and Dependencies of 

the British Crown, was founded. 

Mark Masonry applies "with considerable ritualistic skill" a symbolism 

inherent to operative Masonry, which was "completely overlooked" by the 

ritualists of Craft Masonry 1297 , namely the fact that the stonemasons at the 

building at King Solomon's temple employed peculiar marks to distinguish the 

stones by attributing them to a special artist, and by marking them with their sign 

of approval. The Mark degrees are not based on any of the High Degrees' new 

mystical conceptions, but keep up the Craft symbolism of King Solomon's 

temple: 

Though derived from the architectural background of the Fraternity, the 

mark symbolism is applied, just as in the Craft degrees, to the theme of 

Solomon's Temple and has, just as in the Craft degrees, a Christian 

1290 

If not otherwise noted, the quotations for this section are taken from Mark Rituals, No.1, 

Ceremony of Advancement, 1920. 

1291 


1292 

Cf. CME, p. 194. 

1293 

Waite, p. 33, and CME, p. 194. 

1294 

In Duncan's ritual (p. 172), the Right Worshipful Master says to the candidate: "Brother, in taking 

this Degree, you have represented one of the Fellow Craft Masons who wrought at the building of 

King Solomon's Temple." 

1295 

Cf. CME, p. 193. 

1296 Ibid, p. 194. 

1297 Cf. ibid, p. 193.

420 


flavor. Hence, the Mark degrees are among the few higher degrees 

which conform to the Craft degrees and do not purport to add any 

Cryptic, Mystical, or Templar theme. 1298 

Administratively, Mark Masonry encountered many problems of 

acknowledgement. Thus, the mutual recognition of Scottish and English Mark 

Masonry only came about in 1879: 

The full recognition of Grand Mark Lodge by the Grand Chapter of 

Ireland in the autumn of 1875 and by the General Grand Chapter of 

America in 1877 made it impossible for the Scottish Grand Chapter to 

delay much longer in acknowledging the regularity of Mark Masters 

advanced under the English Obedience [...]. The position now bordered 

on the ludicrous, as the Scottish, Irish and American Grand Chapters 

recognised the regularity of each other's working of the Mark Master 

Degree and acknowledged the legality of each other's certificates. What 

valid grounds, it came to be asked, could the Grand Chapter of Scotland 

adduce for refusing to admit into one of its Mark Lodges an 'English' 

Mark Master whose regularity was accepted by the Grand Chapters of 

Ireland and America? 1299 

Besides the problem of recognition, Mark Masonry met diversity with regard 

to the number and sequence of its degrees. Thus, in Scottish lodges, the degree of 

Mark Man once preceded the degree of Mark Master, a procedure also practiced 

in some English lodges but refused by the American system: 

According to Masonic tradition, the Mark Men were the Wardens, as 

the Mark Masters were the Masters of the Fellow-Craft Lodges, at the 

building of the Temple. They distributed the marks to the workmen, and 

made the first inspection of the work, which was afterward to be 

approved by the overseers. As a degree, the Mark Man is not recognized 

in the United States. In England it is sometimes, but not generally, 

worked as preparatory to the degree of Mark Master. In Scotland, in 

1778, it was given to Fellow-Crafts, while the Mark Master was 

restricted to Master Masons. It is not recognized in the present 

regulations of the Supreme Grand Chapter of Scotland. Much of the 

esoteric ritual of the Mark Man has been incorporated into the Mark 

Master of the American System. 1300 

It can be argued that the logical sequence would be to confer the degree of 

Mark Man before the one of Mark Master, a position strongly favored by Waite 

in his Encyclopedia: 

1298 CME, p. 193. 

1299 Grantham, p. 205-206. 

1300 EOF, p. 469.


That which prevails under the obedience of the Grand Mark Lodge of 

England and Wales stultifies the symbolical procedure by its violence to 

the logic of things, reversing as it does the position of the two points, so 

that the Candidate is compelled to go back on the step which he has 

taken, as if renouncing the status which he has reached, though it has 

received official recognition. The consistent procedure is that of the 

Scottish working, where the business of the MARK MAN antecedes 

that of the MASTER. 1301 

The ritual herein employed stems from England (printed in London) and is 

dated 1920; in its ceremony, the candidate is first designated a Mark Man (p. 16), 

he is then duly obligated a Mark Master Mason (p. 21), and has to re-enter the 

lodge as a Mark Man or "workman from the quarries," (p. 21/22), in order to 

stage the "historical" proceedings. Mark Master lodges are dedicated to "Hiram, 

the Builder." 1302 

In order to explain the function of the role play in the ritual, it is reasonable 

to begin with the lecture in the Mark Master Mason's Degree, which is appended 

to the ritual and relates the alleged historical events at the building of King 

Solomon's Temple. It is a dramatic story of rejection, rediscovery, and final 

approval. Grantham, in his History of the Grand Lodge of Mark Master Masons, 

calls the Mark degree essentially a "Rejection" Grade. 1303 

According to the legend, the degree of Mark Master has existed long before 

the institution of the degrees of Master Mason and Past Master. At the building 

of King Solomon's Temple, there were 80,000 operatives employed, some of 

them hewers in the quarries at Zaradatha, some builders of the temple, and 

besides these a levy of 30,000 in the forests of Lebanon. In order to make each of 

the 110,000 workmen known to his officers, they were divided into 1,100 

Lodges of Fellow Crafts and Entered Apprentices, over whom presided 3,300 

Menatschins, Overseers, or Mark Masters. Each Fellow Craft was distinguished 

by a peculiar mark which made his work known to his immediate Overseer, and 

the Overseers had one mark in common to stamp the approved works with, next 

to other marks by which they indicated the proper places for the stones. The 

3,300 Overseers (three over each Lodge) were subdivided into 100 Lodges, 33 in 

each, over whom presided 300 Overseers who were also Mark Masters and who 

are now called Worshipful Master and Senior and Junior Warden. These were 

appointed by Hiram Abiff personally, and they were responsible of paying the 

wages. 

When receiving their wages, the Fellow Crafts and their Mark Masters put in 

their hands in a different manner at a different wicket. Thus, a Fellow Craft who 

put his hand in at a Mark Master's wicket was quickly exposed as an impostor 

and accordingly punished. The overseers had the duty to check each stone by 

turning it over to examine the finish, and by giving three blows upon it with a 

1301 Waite, p. 33. 

1302 Duncan, p. 150. 

1303 Grantham, p. 153.

422 


maul. If they approved of it, the stone received the Mark Master's Mark and was 

brought to the temple, otherwise it was rejected, and two or more Fellow Crafts 

took it between them and heaved it over among the rubbish. 

Once in every six working days, the Mark Masters used to receive the 

working plans and the instructions for the execution from the Grand Master 

Hiram Abiff, but a part of these plans apparently had got lost. An ingenious 

Fellow Craft perceived that a very particular stone was needed for the design and 

began to block it out, making his mark upon it. After the examination of the 

working plans, however, his stone did not fit in and was ordered to be thrown on 

the rubbish by two Fellow Crafts who were quite pleased to humiliate their vain 

brother. Then the time came when the keystone for the arch 1304 of the temple was 

needed. The workmen searched for it, but they could not find any stone of the 

requisite form. The work came to a standstill, and Hiram Abiff reproached the 

Mark Master to whom he had given the lost plan with the exact description of the 

required stone. Suddenly, this Mark Master remembered having seen such a 

stone made by one of his workmen, but not being able to find it on his working 

plan, he had refused to stamp it with his mark and rejected it. They soon found 

the stone still intact among the rubbish. Hiram Abiff rewarded the ingenious 

Fellow Craft with the immediate advancement to the honorable degree of Mark 

Master. He also was allowed to cut the Mark Master's Mark of approval on the 

stone around his own mark, writing eight letters outside of it, which were 

H.T.W.S.S.T.K.S., which are the initials of: 

"Hiram, Tyrian Widow's Son, Sent to King Solomon" 1305 . 

In conformity with the conception of the Craft ritual, which picks out as a 

central theme the building of the temple of humanity and the quest for the lost 

word, the spiritual meaning of the Mark ritual - though veiled by operative 

Masonic role-play - comprises the construction of a symbolical edifice and the 

mystery of a divine name: 

1304 According to CME (p. 345), the arch and keystone are anachronistic with regard to Solomon's 

Temple, because these have been introduced into buildings at a much later date; there is no ancient 

building with a free arch. A keystone is the top stone of an arch uniting the two arcs of stone which 

rise from the springers; it enables the arch to support itself upon the removal of the template. 

1305 Cf. Richardson, p. 48, and Duncan, p. 170.


By its hypothesis, the latter is concerned with Operative Masonry and 

there is militant insistence hereon in the earlier part of the action; but at 

what may be called the crisis of the Grade [...] there intervenes another 

element. We hear no longer of labours in quarries and forests, of 

promised rewards above to the makers of earthly temples here below, 

but of a purely spiritual edifice, a house not made with hands, a stone 

rejected by the builders, and again another stone, wherein - according to 

the Apocalypse - that secret name is written which to each who receives 

it is reserved alone, so that it is his and no other's. 1306 

Each member symbolizes one stone of the construction: "[t]he whole house is 

spiritual, [...] above and below it is built of living stones, like that of the Rosy 

Cross." 1307 Waite argues in his Encyclopedia that "the Keystone, the New Name 

and the House itself are Christ." 1308 

The phraseology of Mark Masonry is distinguished by containing more 

architectural terms than the Craft language, since the building of Solomon's 

temple is to be enacted, and the roles of operative masons are played. The 

expressions used for God are G.O.O.T.U. (i.e. Grand Overseer of the Universe; 

in "Lecture," p. 53,), in correspondence with the offices of the three overseers of 

the lodge, and G.G. (i.e., Grand Geometre, in "Lecture," p. 4), or simply G.O.U. 

(in "Lecture," p. 4). 

The Opening Ceremony starts with the Worshipful Master giving one knock 

and asking the Junior Warden about the first care of a Mark Master Mason, 

which consists in seeing that the Lodge is properly tyled, just as in Craft 

Masonry. The Inner Guard verifies this to be so, and the Junior Warden reports it 

to the Worshipful Master. Then, the Junior Warden names the six principal 

officers of the Lodge, who are the Worshipful Master, the Senior and Junior 

Wardens, and the Master, Senior, and Junior Overseers. 1309 

The Junior Overseer's place in the Lodge is at the South gate, in order to 

guard it, and to examine all materials for the building of the temple, and to pass 

them to the Senior Overseer, if he has approved of them (p. 4-5). The station of 

the Senior Overseer is at the West gate, which he has to guard, and where he 

examines all materials for the building of the temple, in order to pass them to the 

Master Overseer, if he has approved of them (p. 5). The Master Overseer is 

placed as a guard at the East Gate, and he examines all material for the building 

of the temple, which has been sent to him by the Junior and Senior Overseers. In 

case of doubt or difficulty, it is his task to call a council of his brother Overseers 

(p. 6). 

1306 Waite, p. 34. 

1307 Waite, p. 34/35. 

1308 Ibid. 

1309 This is valid for the English ritual; in the American system, it takes eight officers to open a lodge 

in the Mark Master's degree: 1. Right Worshipful Master, 2. Senior Grand Warden, 3. Junior Grand 

Warden, 4. Senior Deacon, 5. Junior Deacon, 6. Master Overseer, 7. Senior Overseer, 8. Junior 

Overseer (cf. Duncan's ritual, p. 150).

424 


The Junior Warden is situated in the South, and he is placed there to "mark 

the Sun at its meridian" (p. 6), to call the brethren from labor to refreshment and 

vice versa, and to detect and punish impostors. The Senior Warden in the West is 

to "mark the setting Sun" (p. 6), to close the Lodge, and to pay the Mark Masters 

their wages. The Worshipful Master is seated in the East, for "[a]s the Sun rises 

in the E. to open and enliven the day, so is the W.M. placed in the East to open 

the Lodge, and to instruct the Brethren in Mark Masonry" (p. 7). 

After these formalities, the Chaplain invokes the blessing of the "Great 

Overseer of the Universe" by delivering a prayer, and afterwards the Worshipful 

Master declares the Lodge duly open "for the instruction and improvement" (p. 

8) of Mark Master Masons. 

At the beginning of the Ceremony of Advancement, the Tyler announces the 

arrival of a candidate, whom he describes as having "worked in the quarries as a 

F.C." (p. 9), thus comparing the labor of a Fellow Craft with the one of a 

stonemason in the quarries. The Tyler declares before the Inner Guard that the 

candidate wishes to "preside over a Lodge of Operative Masons" (p. 9), hereby 

playing his role as if he lived in the times before the invention of Speculative 

Masonry. Since the candidate is not in the possession of the pass grip and 

password, the Tyler gives them for him, and likewise, the Inner Guard furnishes 

the pass grip and word, so that the Worshipful Master admits the candidate. 

The candidate, who, upon his initiation into Freemasonry as an Entered 

Apprentice, was admitted on the point of the compass presented to his naked left 

breast, and upon initiation into Fellow Craft was admitted on the square, pressed 

upon his naked right breast, and upon his initiation as a Master Mason was 

admitted upon both points of the compass, is now admitted on the mallet and 

chisel: 

The symbolism of these tools is the following: 

1310 Duncan, p. 164. 

The chisel and mallet [...] are instruments used by operative masons to 

hew, cut, carve, and indent their work; but we, as Free and Accepted 

Masons, make use of them for a more noble and glorious purpose. We 

use them to hew, cut, carve, and indent the mind. And, as a Mark 

Master Mason, we receive you upon the edge of the indenting chisel, 

and under the pressure of the mallet. 1310


The Inner Guard applies the chisel to his naked left breast and strikes it with 

the mallet, saying "You are now admitted on the M. and C." (p. 12). 

Hereafter, the candidate has to affirm and prove by signs that he has 

previously been raised to the sublime degree of Master Mason, which is required 

for advancement to the degree of Mark Masonry. Therefore, the Senior Deacon 

leads the candidate around the lodge, and the latter has to give the E.A. sign to 

the Junior Warden, the F.C. sign to the Senior Warden, and the M.M. sign to the 

Worshipful Master, who respond to the signs by giving the knocks of the 

corresponding degree. The candidate further has to promise that he will conceal 

whatever may be made known to him prior to his obligation. Thus assured, the 

Worshipful Master asks him to kneel and invokes the blessing of the Lord, using 

the metaphor of the dew for divine blessing, as in Craft Masonry, and employing 

the images of the setting at the building of Solomon's temple: 

May the G.O.O.T.U. pour down on this convocation the continual dew 

of His blessing, and whether we be stationed on the plains of Zaradatha 

or in the forests of Lebanon; whether employed on the rough Ashlar or 

in putting in the k... s... [i.e., keystone] of a Mystic Arch, may He be 

with His faithful workmen; and when called off from our labours here, 

may we be found worthy to receive the wages promised to those who 

work diligently in His Holy Temple. (p. 14) 

"His Holy Temple" is a metaphor for heaven, corresponding to the Craft 

expression "Grand Lodge above." 

Next, the Worshipful Master instructs the candidate that in former times, 

each Fellow Craft had to chose a mark and was taught to present it at the 

Warden's wicket to receive his wages as a Mark Man. Since the candidate has 

not obtained his mark yet, he is led by the Senior Deacon to the Registrar's desk, 

in order to select a mark, which will be inserted in the Lodge register and in that 

of the Grand Lodge. Hereafter, the candidate is designated a Mark Man by the 

Worshipful Master, and receives the token of this rank. The Senior Deacon 

conducts the candidate to the wicket of the Senior Warden and announces "a 

trusty Mark Man who has worked well and worthily six days or less at the 

building of K.S.T." (p. 17), who now comes to receive his wages. The grip of a 

Mark Man differs from that of a Mark Master, so that impostors can be easily 

detected. The candidate puts his hand through the wicket in the Mark Men's 

fashion as he has been told to do, and the Senior Warden acknowledges the 

correctness of the sign and presents him with the "tribute awarded" (p. 17). 

Then, the Senior Warden takes the candidate's right hand and presents him to 

the Worshipful Master, announcing a Mark Man qualified for advancement to 

the honorable degree of Mark Master. The Worshipful Master passes the 

candidate on to the Senior Deacon, who instructs him in the correct manner to 

advance to the pedestal "in due form." The candidate kneels down and assumes 

his obligation - according to Duncan's ritual, binding himself "under no less 

penalty than to have [his] ear smitten off, that [he] may forever be unable to hear

426 


the word, and [his] right hand chopped off, as the penalty of an impostor, if [he] 

should ever prove wilfully guilty of violating any part of this [his] solemn oath." 

1311 

Having delivered his obligation, the newly obligated Mark Master Mason is 

told to rise and taken with the pass grip by the right hand by the Worshipful 

Master, who informs him that, for the better elucidation of the secrets of this 

degree, it is necessary that he "proceed to the Quarries and re-enter the Lodge as 

a Mark Man" (p. 21). Thus, the Deacons and the candidate leave the lodge, 

giving the sign of Fellow Craft, in order to re-enter the lodge as Mark Men. This 

is the "step backward," of which Waite has complained (cf. quotation at 

beginning of this chapter): the newly made Mark Master Mason has to play a 

Mark Man again, in order to stage the ceremony. 

When the candidate is prepared 1312 , the Tyler gives the Fellow Craft knocks 

on the door and reports to the Inner Guard that he has "workmen from the 

Quarries with materials for the building of the H.T." (p. 22) waiting outside, who 

want to submit their material for approval. The workmen are in plural now 

because the Junior and Senior Deacon equally play a role. The Worshipful 

Master admits them in order to submit their materials for examination by the 

Overseers. The directions explain that the Senior Deacon enters with a square 

ashlar, the Junior Deacon with an oblong ashlar, and the Candidate with the 

keystone. According to Duncan's ritual, the keystone carried by the candidate is 

marked with the initials H.T.W.S.S.T.K.S., and sometimes weighs twelve or 

fifteen pounds, "and it is considered a very nice job to carry a block of this 

weight plumb. The blocks which the conductors carry are usually made of wood, 

and are, therefore, comparatively light." 1313 

Then follows a journey from the South over the West to the East: The three 

"workmen" first turn to the South gate to the Junior Overseer. The latter takes 

the stones brought by the two Deacons, applies them to the square, turns them 

over to examine the finish and strikes the Fellow Craft knocks upon them with a 

mallet, which means approval. He tells them that "this is fair work and square, 

such as is required for the building" (p. 24). Then, the Junior Overseer hands 

back the stones, gives them the password, and allows them to advance to the 

Senior Overseer, who guards the West gate. Meanwhile, the candidate remains 

standing there. At the West gate, the two Deacons give the password which they 

have just received, and the Senior Overseer takes the square and the oblong 

ashlars, approves of them likewise and orders the Junior and the Senior Deacon 

to advance to the East gate. There, the Master Overseer examines the two stones 

with the same ceremony and tells the two Deacons that their work is approved of 

and will be passed on to the builders. The square ashlar is placed at the Junior 

Warden's, and the oblong ashlar at the Senior Warden's pedestal. 

1311 Cf. ibid, p. 165. 

1312 The 'Standard' Ritual of Scottish Freemasonry, published by James T. Cowan in 1915 in 

Edinburgh, mentions in the directions that "[l]arge aprons like those of Operative Masons should 

be worn by the two Deacons and the Candidate" (p. 12). 

1313 Duncan, p. 156/157.


Now, the third workman, i.e. the candidate with the keystone, is led by the 

Senior Deacon to the Junior Overseer's pedestal for examination of his work. 

However, the Junior Overseer exclaims that he cannot receive it, because it is a 

curiously wrought stone, being neither square, nor oblong. He refuses to give 

him the password, and the candidate turns to the Senior Overseer, who also 

refuses his funny stone and likewise declines to give him the password. He 

encourages him, however, to submit his work to the Master Overseer, for he is 

afraid to reject it on his own responsibility, because it shows masterly skill. He 

also gives the candidate the option to go back to the Quarries to prepare a better 

stone. The candidate chooses to advance to the Master Overseer, who is 

astonished that this workman has dared to advance to the East gate without 

possessing the two required passwords. Since the stone does not conform to his 

plans, either, he calls a council of his Brother Overseers, who explain to him why 

they had to reject it. The Master Overseer comes to the conclusion that, since the 

stone is neither square nor oblong and has not been marked by a regular 

M.M.M., it is to be heaved over among the rubbish. The candidate is told that his 

work is rejected. 

Now it is the sixth hour of the sixth day of the week (p. 33), and the 

Craftsmen are going to be paid their wages. The brethren form a line in the north, 

with the candidate at the end under the Senior Deacon's guidance, and the Junior 

Deacon leads the procession to the Senior Warden's wicket, where the wages are 

to be received. Here, the candidate is called an impostor, because he has 

attempted to obtain a Mark Master's wages without giving the token. In 

Richardson's Monitor of Free-Masonry, dated 1860, the punishment scene is 

described as follows: One brother after the other walks up to the Senior Warden, 

standing behind a lattice window, thrusts his hand though the hole in the 

window, and receives his penny. When it is the candidate's turn, "[t]he Senior 

Warden seizes his hand, 

and bracing his foot 

against the window, 

draws the candidate's 

arm through to the 

shoulder, and exclaims 

vehemently: 'An 

impostor! an impostor!' 

another person 

exclaims, 'Strike off his 

hand!' and at the same 

time runs up with a 

drawn sword to give the 

blow." 1314 

1314 Richardson, p. 44.

428 


The Senior Deacon vouches for the candidate and takes him before the 

Worshipful Master to decide whether the usual punishment is to be inflicted. The 

Worshipful Master shows his indignation that the Mark Man has attempted to 

receive a Mark Master's wages but spares him, because it was rather ignorance 

than willful intention, and the candidate is ordered to return to the quarries to do 

a better job. 

Suddenly, the Worshipful Master is informed that the work is at a standstill 

for want of the keystone for the arch. The Junior, Senior, and Master Overseers 

remember to have seen such a stone, but each has rejected it and forwarded it to 

the next for examination. The Worshipful Master promises a rich reward for him 

who succeeds in discovering the "most important stone in the building." Diligent 

search is made, and finally the skilful craftsman himself, i.e. the candidate, 

comes up with his keystone. He is congratulated by the Worshipful Master, who 

reads to him 2 Chron. ii., v. 11-16. 1315 

Then, the new Mark Master receives the secret tokens, consisting of steps, 

manual signs, and a password. Since the secret work is veiled in the English 

ritual, we will give the exposed American version of Duncan's ritual from the 

late 1800's: The password is JOPPA, alluding to the ancient city of Joppa with 

reference to the Scripture (2 Chron. ii., v. 11-16): 

Masonic tradition informs us that the sea-cost at that place was so nearly 

perpendicular it was difficult for workmen to ascend without the 

assistance from above, which assistance was afforded them, given by 

guards stationed there for that purpose. It has since been adopted as a 

proper pass to be given before gaining admission to any regular and 

well-governed Lodge of Mark Master Masons. 1316 

The pass grip, therefore, is said to have "originated from the fact that the 

banks of the river at Joppa were so steep that the workmen on the Temple had to 

assist each other up them while conveying the timber from the forests of 

Lebanon." 1317 The grip is made by extending the right arms and clasping the 

fingers of the right hands, "as one would naturally do to assist another up a steep 

ascent." 1318 

1315 

This Biblical passage relates how Huram, King of Tyre, writes to King Solomon that he will send 

a cunning workman, son of a woman of the daughters of Dan, to him for the construction of the 

temple, and that he will have wood of Lebanon cut, which will be brought by the sea to Joppa, to 

be carried up to Jerusalem. 

1316 


1317 

Ibid, p. 168. 

1318 

Ibid.


At some point, there is a transition from the pass grip to the true grip of a 

Mark Master. In Duncan's ritual, the candidate, asked whether he is "off or 

from," responds "from," because he is "[f]rom the pass-grip to the true grip of a 

Mark Master Mason." 1319 The true grip is made by locking the little fingers of the 

right hands, turning the backs of them together, and placing the ends of the 

thumbs against each other. This grip is called SIROC, or MARK WELL 1320 , 

because when properly executed, it forms the initials of the words "Mark 

well." 1321 

In contrast to the Mark Men's sign at receiving 

their wages, which, according to Duncan's ritual, 

was made as can be seen in the right illustration, 

the Mark Masters had another sign (cf. illustration 

below), which was "made by extending in front the 

right arm at full length, the thumb and two first 

fingers open, about one inch apart, the third and 

little fingers clinched, palm of the hand up." 1322 

This sign alludes to the peculiar manner in which 

Mark Masters were to receive their wages, in order 

to detect impostors. 

1319 


1320 

According to Richardson, p. 162, these words allude to the passage of the Scripture, which says: 

"Then he brought me back the way of the gate of the outward sanctuary, which looketh towards the 

east, and it was shut; and the Lord said unto me, son of man, mark well, and behold with thine 

eyes, and hear with thine ears, all that I say unto thee concerning all the ordinances of the house of 

the Lord, and the laws thereof, and mark well the entering in of the house, with the going forth of 

the sanctuary." 

1321 


1322 

Ibid, p. 154.

430 


The first sign of a Mark Master Mason is the "Heave-over," which has 

changed during the course of time; in Richardson's Monitor, it was described as 

being made with interlaced fingers 1323 , whereas Duncan explains it as follows: 

Place the flat back of the right hand in the flat palm of the left hand, and 

hold them down in front opposite to the right hip, then bring them up to 

the left shoulder with a quick motion, as though you were throwing 

something over your left shoulder. In putting your hands together, do so 

with a sharp slap, the palms facing your shoulder. In old times this sign 

was made by interlacing the fingers. 1324 

This sign alludes to the rejection of the keystone, which was heaved over 

among the rubbish. After the completion of this sign, there follows immediately 

the sign which alludes to the penalty mentioned in the obligation, that of having 

the ear smitten off: It is the second sign of a Mark Master, and is made by 

dropping the arms to each side of the body, clinching the last two fingers of the 

right hand, leaving the first two and thumb open, parallel with each other, and 

about one inch apart. This sign alludes to the way how the candidate is told to 

carry the keystone. 1325 

The punishment for impostors as predicted in the obligation is also illustrated 

by manual signs: The penalty of having one's ear smitten off is demonstrated by 

the second part of the sign before mentioned: "You then raise the right hand 

rapidly to the right ear, still holding the thumb and first two fingers open, and 

with a circular motion of the hand pass the fingers around the ear, as though you 

were combing back your earlock, the ear passing between the two fingers and 

1323 Richardson, p. 42. 

1324 Duncan, p. 154. 

1325 Ibid.


thumb." 1326 This sign antecedes the illustration of the second penalty of an 

impostor anticipated in the obligation, that of having one's right hand cut off: 

"After having completed the sign, as just described, drop the right hand a little to 

the right side, about as high up as the waist, the palm open and horizontal, and, at 

the same time, lift up the left hand and bring it down edgewise and vertically 

upon the wrist of the right." 1327 

It is evident that all the manual signs employed by Mark Masonry "make 

sense," i.e. are "speaking signs," exemplifying a live action. There are no such 

signs as touching one's nose or the corner of one's mouth, as can be observed in 

some androgynous orders - which are attributed some meaning but rather have a 

ridiculous touch. Mark Masonry in its signs enacts its most important ritualistic 

actions, like helping others to ascend the steep sea cost of Joppa, carrying the 

keystone, heaving the rejected keystone over among the rubbish, and punishing 

the impostors. 

When the candidate has been invested with the secret work and has received 

the jewel of a Mark Master and the working tools, mallet and chisel, the lecture 

of the degree is delivered. Hereafter, the Ceremony of Advancement is 

terminated, and the Ceremony of Closing begins with the Worshipful Master 

asking the Junior Warden about the constant care of every Mark Master Mason, 

which is to prove the Lodge close tyled. The Inner Guard gives the prescribed 

knocks on the door, which are answered by the Tyler from without, and the 

Junior Warden reports to the Worshipful Master that the Lodge is close tyled. 

The next care consists in seeing that all brethren appear to order as Mark Master 

Masons, and the Worshipful Master calls them to order. Then, he asks the Senior 

Warden to define his place and duty, to which he replies that he is stationed in 

the West, as the sun sets there to close the day. Likewise, he is to close the 

1326 Ibid. 

1327 Duncan, p. 154.

432 


Lodge, after having seen the wages distributed and the "working plans deposited 

in a place of safety" (p. 52). 

Finally, the Worshipful Master or the Chaplain sums up the purpose of the 

order, referring to the spiritual temple of humanity, by expressing his gratitude to 

the G.O.O.T.U., "for favours already received, and as the stone, rejected of the 

builders, possessing merits to them unknown, became the head of the corner, so 

may we by patient continuance in well doing, be built up as living stones into a 

spiritual house, meet for His habitation." (p. 53) 

Then, the Worshipful Master gives the peculiar knocks with his left hand, and 

closes the Lodge. The Inner Guard knocks on the door accordingly, which is 

answered by the Tyler outside. 

Before closing this chapter, a peculiar ceremony of Christian character will 

be mentioned that is described in Richardson's and Duncan's rituals from the late 

1800s, but which does not figure any more in several modern Mark rituals. 1328 

This ceremony follows directly after the candidate has received his degree. It is 

the sixth hour of the sixth day of the week, and the procedure of paying the 

wages takes place at the Master's seat in the East. The brethren ask one another 

how much they have got, and the answer is "a penny," when the candidate also 

replies that he has received a penny. Suddenly, "all the brethren pretend to be in 

a great rage, and hurl their pennies on the floor with violence, 1329 " because they 

are dissatisfied with the manner of paying the craft, for they have borne the 

burden of the day, whereas the young craftsman, the candidate, has just passed 

the square and received as much as they. The Right Worshipful Master reads to 

them Matthew, xx. 1-16, the parable of the vineyard, and sums up the tenet of 

Masonry, i.e. equality, with the moral of the Biblical passage: "I will give unto 

this last, even as unto thee. [...] So the last shall be first, and the first last [...]." 

Hereupon, the brethren are picking up their pennies and are content with what 

they have. 

This scene does not figure in the English Mark ritual which was employed 

for this section. The parable strictly speaking has nothing to do with the erection 

of the temple, but - while the androgynous orders draw so many of their 

characters and ceremonies from the Bible - is well-matched with the procedure 

of "paying a Master's wages," stressing the figure of speech that Masons "meet 

upon the level, and part upon the square," i.e. that they are all equal. The penny 

which they all receive is the symbolic reward which awaits them in heaven, and 

the Great Overseer of the Universe does not distinguish those who have worked 

in the quarries, i.e. in Masonry, a little bit longer than the rest. 

1328 Cf. The 'Standard' Ritual of Scottish Freemasonry, 1950, and Mark Rituals, No.1, Ceremony of 

Advancement, 1920. 

1329 Duncan, p. 173.


7.1.3 Royal Arch Ritual: on the Quest for 

the Lost Word 1330 

In General 

We three - 

do meet and agree in love and unity - 

the sacred word to keep - 

and never to divulge the same - 

unless when three - 

such as we - 

do meet and agree. 1331 

Perusing the Royal Arch ritual firstly reminds the profane reader of 

Shakespeare's "when shall we three meet again." The ritual frequently employs 

the symbolic number three, e.g. 3 Principals, 3 Sojourners, 3 Greater Lights, 3 

Lesser Lights, 3 syllables of the word, the "three times three" battery, saying, and 

constellation (see above), the triple tau; some of those alluding to the Holy 

Trinity. The symbol of the triple tau proves that the Royal Arch Degree is 

rounding off what the candidate has learned in the first three degrees of Masonry, 

where this symbol has always appeared in a separated form, whereas it is united 

in the Holy Royal Arch: "The Triple Tau in the H. R. A. is the completion of a 

candidate's spiritual journey in Masonry, his 3 regular steps in the Craft, each in 

the form of a Tau, and each separated even when on a Master's apron, having 

brought him to the union of those Taus in the R. A. and thus led him to the 

Deity." 1332 

Royal Arch Masonry, which is called "holy," strongly leans on the Old 

Testament, for which reason it was classified by Masonic authorities and 

researchers as typically Jewish or Christian: "Before the Union, at the beginning 

of the last century 1333 , Freemasonry was essentially Christian, both in character 

and in ritual, the R. A. especially so, for the R. A. is wholly spiritual, and very 

1330 

If not otherwise noted, quotations for this section are taken from the Ritual of the Grand Chapter 

of Royal Arch Masons of the State of California, 1993 edition. Illustrations: Cf. Duncan's Ritual 

and Monitor. 

1331 

Lewis, The Ritual of the Royal Arch as Taught in the Aldersgate Chapter of Improvement No. 

1657, p. 20. 

1332 

Lewis, p. 123. There are different explanation as to how the triple tau has originated. Some held it 

to be a union of three taus. But since it has the form of a "T" over an "H," at the end of the 18 th 

century it was said to mean "Templum Hierosolyema," i.e. King Solomon's temple. Other Masons 

declared that this sign referred to Thomas Harper, the maker of the Royal Arch jewel. Cf. Lewis, p. 

123/124. 

1333 th 

Meant is the 19 century.

434 


often Chapters were held on Sundays, but outside the hours of divine 

worship." 1334 

Der Bau eines Gewölbes wurde in der Maurerei als die höchste Kunst 

betrachtet. Und so ist auch der Grad vom Heiligen Königlichen 

Gewölbe eigentlich die Krönung der ganzen Freimaurerei. Dieser Grad 

[...] ist [...] 'die Quintessenz der orthodoxen freimaurerischen 

Philosophie. Ihr Symbolismus ist von der höchsten und erhabensten Art, 

und das schöne Ritual drückt die höchsten Ideale aus, verbunden mit 

einem aufrichtigen Suchen und schließlichen Finden des Göttlichen 

Lichtes und der Göttlichen Wahrheit. Ohne den Grad des Royal Arch 

würden die voraufgegangenen verschiedenen Grade unvollständig und 

inkonsequent sein.' Häufig wird dieser Grad als typisch jüdisch 

hingestellt. Wenn man tiefer in ihn eindringt, dann ergibt sich, daß er 

eigentlich eine alttestamentliche Sache neutestamentlich interpretiert: 

der Fremdling wird Hausgenosse. 1335 

The essence of the ritual is the quest for the lost Master Mason's word, the 

name of God. The ritual of the first three degrees has shown that in the Third 

Degree of Craft Masonry, through the death of Grand Master Hiram Abiff the 

word was lost, and the craftsmen were supplied with a substitute. Therefore, the 

Royal Arch Degree can be considered the continuing, the resolution, and the 

crowning of the Third Degree of Masonry. 

There are several theories as to how the denomination "Royal Arch" 

originated 1336 : 1. Firstly, it might be possible that it refers to an architectural 

arch, and that the prefix "Royal" was added just as in "Royal Art." 2. It may also 

be derived from the ceiling of Masonry, the "starry-decked heaven," "clouded 

canopy," or "blue arch of heaven." 3. Others allege that the ark denotes the 

rainbow. 4. A further possibility is that "arch" is used in the sense of degree of 

attainment or status (first, leading, eminent, royally preeminent). 5. Finally, the 

ritual deals with secrets deposited in the third arch (some claim it is the ninth) of 

King Solomon's temple, and this is where the denomination "Royal Arch" may 

be derived from. 

The Royal Arch Degree is the seventh degree of the American system, 

following 1. Entered Apprentice, 2. Fellow Craft, 3. Master Mason, 4. Mark 

Mason, 5. Past Master, and 6. Most Excellent Master. In other countries, there 

are different intermediate degrees, for example in Ireland, where after the first 

three degrees of Craft Masonry follow 4. Past Master, 5. Excellent Master, and 6. 

Super-Excellent Master. According to Duncan, "[i]n America, we find an 

essential variation from any other system of the Royal Arch. The names of the 

officers vary materially, as also do the ceremonies." 1337 

1334 Lewis, p. 119/120. 

1335 Dierickx, p. 128/129. 

1336 Cf. CME, p. 576. 

1337 Duncan, p. 217.


With regard to technical terms, one has to be careful - "Royal Arch Masonry" 

does not simply mean the Royal Arch Degree but includes, besides this one, the 

Mark Master, Past Master, and Most Excellent Master degrees. 1338 Undoubtedly, 

the Royal Arch is the oldest degree of this group. According to CME, it is 

distinctly of the French Cryptic or Secret Vault or Ineffable type, and was 

invented together with the other high degrees, which all had the same purpose: 

"One of the principal functions of these Hauts Grades was to supply the 

deficiency of the Third Degree, to disclose the true Word and ultimate secret of 

Freemasonry!" 1339 The Royal Arch Degree is first mentioned in a Dublin journal 

of 1743, then in a book published at Dublin in 1744, and Laurence Dermott, 

Secretary of the Ancient Grand Lodge of England, asserted that he received the 

Royal Arch Degree in Ireland in 1746. 1340 

A further peculiarity is the term for admission into this degree. As the ritual 

of the first three degrees has shown, an Apprentice is entered, a Fellow Craft 

passed, and a Master Mason raised into the respective degrees. Into the Royal 

Arch, one is exalted, and this for a special reason: "A candidate is said to be 

EXALTED, when he receives the Degree of Holy Royal Arch, the Seventh in 

York Masonry. Exalted means elevated or lifted up, and is applicable both to a 

peculiar ceremony of the Degree, and to the fact that this Degree, in the rite in 

which it is practised, constitutes the summit of ancient Masonry." 1341 

The candidates of the Royal Arch Degree are called "Sojourners" until they 

are "exalted;" from then on, they are called "Companions." 1342 For initiation, 

three candidates are necessary, and if there are less, one or two companions act 

as candidates in order to reach the requisite number. 1343 

In the following, a rather up-to-date Royal Arch ritual from California has 

been employed, printed in 1993, which has only a few parts written in cipher. In 

order to draw parallels, insert illustrations, and decipher certain passages, 

Duncan's Masonic Ritual and Monitor (presumably from end of the 19 th century) 

and The Ritual of the Holy Royal Arch as Taught in the Aldersgate Chapter of 

Improvement, No. 1657, from London, 1957, have been used. 

Starting with the legend 1344 of the ritual, which the candidates are told in a 

preview lecture, the Royal Arch degree is founded on the building of the second 

temple after the destruction of King Solomon's temple by Nebuchadnezzar, King 

of the Chaldeans, 420 years after its erection. The second temple was erected by 

Zerubbabel, however, the massive and durable foundations built by Solomon 

remained unmoved. When the first temple was destroyed, the people of 

1338 

Cf. CME, p. 575. 

1339 

Cf. ibid, p. 201. 

1340 

Cf. ibid, p. 575/576. 

1341 

Quoted from Lexicon in Duncan, p. 241/242. With "peculiar ceremony" is meant that one of the 

candidates has to descend down a vault to bring to the light the secrets hidden in an arch beneath 

the ruins of King Solomon's temple. He is lifted up by his companions with a cabletow tied seven 

times around his body. 

1342 

Cf. p. 176. 

1343 


1344 

Cf. p. 123 ff.

436 


Jerusalem were taken by thousands as captives to Babylon. There, they remained 

for seventy years, until they were liberated by Cyrus, King of Persia. The three 

candidates now play the role of three returning descendants of these captives (if 

there are more candidates, they march with them as spectators), who are Most 

Excellent Masters (the previous American degree). They come back to Jerusalem 

to help rebuild the temple under the direction of Zerubbabel. After travelling 

over rugged roads, they arrive at the outer veil (1 st veil) of the tabernacle, which 

was erected near the ruins of King Solomon's temple. This tabernacle, an oblong 

square, is enclosed by four veils and divided into separate apartments by four 

cross veils, which are parted in the center and guarded by four guards with drawn 

swords. At the east end of the tabernacle, Haggai, Joshua, and Zerubbabel sit in 

grand council, to examine all who wish to be employed in the work of rebuilding 

the temple. 

In the past, King David had instructed his son Solomon to build a secret 

apartment in the temple as an invulnerable protection to the Ark of the Covenant 

and the tablets of Moses (called the Book of Law) which were in King David's 

possession by heritage. The three candidates (i.e. workmen) are employed to 

clear the rubbish of the ruins and hereby find a secret vault containing these 

items. As in Craft Masonry, before attaining this aim the candidates have to 

undertake perilous travels which symbolize - as in many Masonic and quasi- 

Masonic rituals, for example the Job's Daughters - the journey of life: 

The destruction of the temple reminds us that, in the destruction of an 

ambition or most cherished possession, we should with courage replace 

the loss and thus share the reward of an equal achievement. The route 

taken by the return of the captives signifies the journey of life. The 

desert places representing periods of depression when even the giving of 

a drink shows that kindness comes in unexpected times and places. The 

rich valleys of plenty refers [sic] to prosperous times when we should 

ourselves extend kindnesses to the less fortunate. In life's journey, we 

have bridges to cross and we sometimes lose our way into abandoned 

paths, but the God of our Fathers - the Eternal God, that is - the Great I 

Am - will guide us to our greatest objective - the long lost 'Master's 

Word.' 1345 

The meeting room of the Royal Arch Degree is called "Chapter," not lodge. 

The previous sections have shown that a lodge of Entered Apprentices has to be 

made up by at least seven (1 Master Mason and 6 Entered Apprentices), a Fellow 

Craft lodge of five (2 Master Masons and 3 Fellow Crafts), and a Master Mason's 

lodge of three (3 Master Masons) 1346 . In the Royal Arch Degree, the 

constitutional number that has to be present to open the Chapter is "three times 

three," i.e. nine. 1347 As in the first three degrees, in the Royal Arch Degree the 

1345 P. 124. 

1346 Cf. Duncan, p. 126. 

1347 Cf. p. 113.


lodge is dedicated - this time to Zerubbabel. The symbolic color of the Royal 

Arch Degree - in contrast to the blue of Craft Masonry viz. the three "Blue 

Lodge" degrees - is scarlet, a symbol of fervency and zeal. This degree also has a 

motto which appears on the front of the High Priest's mitre: "Holiness to the 

Lord." 1348 

The outward appearance of a Royal Arch Chapter, assuming the form of an 

arch, has also an inherent social and hierarchical meaning. The ark in whose 

vault allegedly the secrets were hidden does not only symbolize the necessity of 

secrecy but, by its architectural particularity, stands for the union and 

permanency of the Freemasonry. It further teaches the companions to obey the 

authority, whether it be civilian or Masonic. This is reminiscent of Anderson's 

Constitutions (cf. Chapter 2) which demand that each Mason be a faithful 

subject: 

The form of a R. A. Chapter, when properly arranged, approaches as 

nearly as circumstances will permit, that of a catenarian arch. Thus we 

preserve a memorial of the vaulted shrine in which the Sacred Word 

was deposited; whilst from the impenetrable nature of this, the strongest 

of all architectural forms, we learn the necessity of guarding our 

mysteries from profanation by the most inviolable secrecy. It also 

strongly typifies that invariable adherence to social order, and spirit of 

fraternal union, which have given energy and permanency to the whole 

constitution of Freemasonry, thereby enabling it to survive the wreck of 

mighty empires, and resist the destroying hand of time. And as the 

subordinate members of the catenarian arch naturally gravitate towards 

the centre or keystone, which compresses and binds the whole structure 

together, so are we taught to look up with reverence, and submit with 

cheerfulness, to every lawfully constituted authority, whether it be of 

Civil or Masonic regulation. 1349 

The officers of a Royal Arch Chapter are 1. the High Priest, 2. the King, 3. 

the Scribe, 4. the Treasurer, 5. the Secretary, 6. the Chaplain, 7. the Captain of 

the Host, 8. the Principal Sojourner, 9. the Royal Arch Captain, 10. the Master of 

the 3 rd Veil, 11. the Master of the 2 nd Veil, 12. the Master of the 1 st Veil, and 13. 

the Sentinel. To the left of the Secretary is placed the Royal Arch Standard, and 

to the right of the Treasurer is placed the American Flag. At the Northwest 

corner of the officers' chairs are placed the respective banners: the banner of the 

Master of the 1 st Veil is blue, shows an eagle, stands for friendship, and 

represents the tribe of Dan. The banner of the Master of the 2 nd Veil is purple, 

shows a man, stands for union, and represents the tribe of Reuben. The banner of 

the Master of the 3 rd Veil is scarlet, shows an ox, stands for zeal, and represents 

the tribe of Ephraim. Finally, the banner of the Royal Arch Captain is white, 

shows a lion, stands for purity, and represents the tribe of Judah. 

1348 P. 165. 

1349 Lewis, p. 85/86.

438 

Floor plan of a Royal Arch Chapter 

Royal Arch Opening 


The High Priest knocks once with his gavel, the officers assume their 

stations, and the properly clothed companions take their seats. The Royal Arch 

Captain closes the door and also goes to his station. Then, the High Priest asks 

the Captain of the Host to verify whether all present are Royal Arch Masons - 

this corresponds to the ceremony in Craft Masonry when it is verified whether 

the lodge is "duly tiled." The phraseology is different here; Royal Arch Masons 

say "the tabernacle is securely guarded." 1350 After the examinations and the 

report that all present are entitled to be there, the High Priest asks the Captain of 

the Host if the constitutional number is present to open a Chapter of Royal Arch 

Masons. Since there are "three times three," the chapter can be opened, and the 

Captain of the Host commands the Royal Arch Captain to see that the Sentinel - 

who corresponds to the Outer Guard or Tiler of Craft Masonry - is at his post. 

When the Sentinel is informed that the chapter is about to be opened, a questionand-answer 

dialogue similar to the one in Craft Masonry follows. 

1350 Cf. p. 114.


The High Priest asks the Captain of the Host whether he is a Royal Arch 

Mason, and the latter answers: "I a t i a." 1351 Then, he asks him how he should 

know him to be such, and the answer is: "By three times three, under a living 

arch and over a triangle." 1352 This is explained by the fact that only in this 

manner can be communicated the principle secrets of this degree. Corresponding 

to Craft Masonry, the High Priest asks the Captain of the Host where he was 

made a Royal Arch Mason, to which the latter replies that is was in a legally 

constituted Chapter of Royal Arch Masons, assembled in a place representing the 

tabernacle erected by their ancient brethren near the ruins of King Solomon's 

temple. Then, parallel to Craft Masonry, the Captain of the Host has to define 

how many Royal Arch Masons compose a chapter, which are nine or more. He 

has to explain that the Excellent High Priest, the Companion King, and the 

Companion Scribe represent Jeshua, Zerubbabel, and Haggai, who composed the 

first council assembled at Jerusalem after the destruction of the first temple. The 

three Masters of the Veils represent the three ancient brethren who were 

instrumental in bringing to light the long buried secrets of this degree. Hereafter, 

the Captain of the Host explains the number of the veils, their purpose to cover 

the tabernacle, and their allusion to the four principle tribes of Israel. Next, he 

explains the four banners, who teach emblematically "[t]hat when engaged in the 

pursuit of truth, the great object of Masonic study, we should have the courage of 

the lion, the patience of the ox, the intelligence of the man, and the swiftness of 

the eagle." 1353 

In the following, the three Masters of the Veils have to explain their stations 

and duties, parallel to Craft Masonry, but including their passwords. They also 

explain the meaning of their respective colors, which create a bond with Craft 

Masonry: the color of the first veil, blue, is emblematic of friendship and the 

peculiar characteristic of a Master Mason. The color of the second veil, purple, 

"which being formed by a due admixture of blue and scarlet reminds us of the 

intimate connection that exists between symbolic Masonry and the Royal Arch 

degree." 1354 The scarlet of the third veil, emblematic of fervency and zeal, is the 

particular characteristic of this degree, and the white - as the white lambskin 

apron of the Entered Apprentice, is a symbol of purity: "White, emblematic of 

that purity of life and rectitude of conduct by which alone we can expect to gain 

admission into the Holy of Holies above." 1355 

The Principal Sojourner, stationed at the left of the council, has the duty to 

"bring the blind by a way they knew not; to lead them in paths that they have not 

known; to make darkness light before them, and crooked things straight; these 

things to do unto them, and not forsake them." 1356 The Captain of the Host is 

stationed at the right of the council, and his duty is to observe and see executed 

the orders of the Excellent High Priest. He has to take charge of the chapter 

1351 

"I am that I am." P. 114. 

1352 

Ibid. 

1353 

P. 116. 

1354 

Ibid. 

1355 

P. 117. 

1356 

P. 118.

440 


during the hours of labor and to superintend the introduction of "strangers among 

the workmen." The Scribe on the left in council has the duty to assist the 

Excellent High Priest and to preside in his absence and that of the King over the 

chapter. The King on the right in council has to assist the Excellent High Priest 

and to preside over the chapter in his absence. 

Finally, the Excellent High Priest, stationed in 

the East - corresponding to the Worshipful 

Master in Craft Masonry and to the highest 

officer in every fraternity or sorority lodge - in 

the center of the council, has to preside over 

and govern the chapter. 

Now, the two principal Royal Arch 

formations are performed - the "living arch" 

and the "three times three": After the officers 

have been thus represented, the Captain of the 

Host brings the companions "to order" as 

Royal Arch Masons, which means that they 

give the due guard without the sign. The "due 

guard" sign is defined in Duncan's Ritual and 

Monitor by the candidate as alluding "[t]o the 

way and manner in which my hands were 

involuntarily placed on arriving at the arch, to 

guard my eyes from the intense light and heat 

that arose therefrom above." 1357 

The companions then assemble around the 

altar, where they form a circle. An opening in 

the East is left for the Grand Council that follows later. They form a chain with 

their right hands over their left arms, and kneel on their right knees. According to 

Duncan, "[e]ach one now crosses his arms and gives his right hand to his lefthand 

companion, and his left hand to his right-hand companion. This constitutes 

the living arch under which the Grand Omnific Royal Arch Word must be given 

[...]." 1358 Either the High Priest or the Chaplain now offers a prayer to the 

"Supreme High Priest of heaven and earth," the Royal Arch address for God. 

When he finishes with "Amen," the companions answer - just as in Craft 

Masonry, "so mote it be." 1359 The High Priest, the King, and the Scribe now join 

the circle. Then, the High Priest orders the companions to "balance by three 

times three," and they take time from the East. Duncan describes this "balancing" 

thus: "The companions now all balance three times three with their arms, that is, 

they raise their arms and let them fall upon their knees three times in concert - 

after a short pause, three times more, and after another pause, three times 

more." 1360 Then, the High Priest asks the companions to rise and commands the 

1357 Duncan, p. 264. 

1358 Ibid, p. 223. 

1359 P. 120. 

1360 Duncan, p. 223.


Captain of the Host to form the companions in groups of three, commencing on 

the right, in order to execute the formation of "three times three." 

Since the description of this constellation appears in code in the 1993 

Californian ritual employed for this section, an explanation from Duncan's Ritual 

and Monitor will be inserted in its place: 

Each one takes hold with his right hand of the right wrist of his 

companion on the left, and with his left hand takes hold of the left wrist 

of his companion on the right. Each one then places his right foot 

forward with the hollow in front, so that the toe touches the heel of his 

companion on the right. This is called 'three times three;' that is, three 

right feet forming a triangle, three left hands forming a triangle, and 

three right hands forming a triangle. 1361 

A triangle represents both "perfect man" and God. 1362 The interlaced triangles 

as they appear on the Royal Arch jewel further symbolize the bipolar character 

of man - spiritual and material. The English Royal Arch ritual describes the 

meaning behind the jewel as follows: 

1361 Duncan, p. 223. 

1362 Cf. Lewis, p. 120: "It is not without interest that the interlaced triangles was an emblem adopted 

by the early Christians for One who was perfect man and perfect divine."

442 


Its basic feature is the interlaced triangles portraying the duality of 

Masonry and its comprehensive teaching, covering the two-fold nature 

of man, spiritual and material. This is exemplified at the opening and 

closing of every R. A. Chapter when the Principals, themselves standing 

in the form of a triangle, make a triangle with their left hands on which 

the V. S. L. is placed, and another triangle with their right hands placed 

on the V. S. L., thus connecting the material with the spiritual. 1363 

Let us return to the formation of the "three times three." When the groups of 

three are thus formed, the High Priest uses the symbolic and mystical saying 

which has a parallel in the closing ceremony and in the exaltation ceremony in 

slightly different forms: "As we three did agree in peace, love and unity the 

sacred word to search; as we three did agree in peace, love and unity, the sacred 

word to keep; so we three do now agree in peace, love and unity to raise a Royal 

Arch." 1364 All make a battery of three on the words "peace, love, and unity," and 

while the right hands are then raised and clasped, the G. R. A. W. (Grand Royal 

Arch Word, according to Duncan: Grand Omnific Royal Arch Word) is 

communicated from right to left by syllable, each companion in succession 

commencing, so that the word is given three times. The Companion on the apex 

of the triangle towards the East gives the first syllable. According to Duncan, the 

ineffable name is given in three words: "Jah-buh-lun, Je-ho-vah, G-o-d." 1365 

Hereafter, the clasped hands are lowered, a battery of three times three is 

given, and the groups are separated. The Grand Council and the Captain of the 

Host return to their stations. All signs from Entered Apprentice to Royal Arch 

are given, followed by more batteries. Then, the three Great Lights are displayed, 

the Chapter is opened in due form for business, and the pledge of allegiance is 

led by the High Priest. This shows that American politics have - at least to the 

extent of saluting the Flag - also infiltrated the Royal Arch Degree. The Sentinel 

is informed that the Chapter is open and that he has to guard it accordingly. 

The closing ceremony will be left out here for its parallels with the opening 

ceremony. Note that the mystical saying this time is as follows: "As we three did 

agree in peace, love and unity the sacred word to search; so we three do now 

agree in peace, love and unity the sacred word to keep, until we three, or three 

such as we, shall with one accord, raise a Royal Arch." 1366 

Exaltation 

The ceremony of exaltation consists of two sections. These are followed by 

the lecture and the charge. The first section begins with bringing in the 

1363 

Lewis, p. 119. The "V. S. L." is the Volume of the Sacred Law, i.e. the Bible. 

1364 

P. 120. 

1365 


1366 

P. 172.


candidates in single file under the "living arch." The candidates have been 

prepared thus: they are hoodwinked, their coats are removed, they wear a Master 

Mason's apron, they are shod with slippers, and a cabletow is put seven times 

about the body of each and connected one to the other. The Principal Sojourner 

who acts as their guide gives an alarm, whereupon the Royal Arch Captain 

reports to the Captain of the Host that there is an alarm at the door of the 

preparation room. He is ordered to let the strangers enter if they are duly 

qualified. The Royal Arch Captain inquires who comes there, and the Principal 

Sojourner answers: "Three Most Excellent Masters, who now seek further 

promotion in Masonry by being exalted to the august degree of Royal Arch 

Masonry." 1367 This phrase has a parallel in all Masonic degrees and defines the 

characters the candidates are going to assume, as well as their aims (i.e. 

searching further light in Masonry). The Principal Sojourner provides the pass, 

and they are allowed to enter through the "living arch." The stage directions of 

the ritual hint at the fact that the hands of the companions forming the ark should 

be sufficiently low and firmly braced to make the candidates stoop low when 

passing under. 1368 This is accompanied by the Biblical words pronounced by the 

Principal Sojourner that they should remember that "whosoever humbleth 

himself shall be exalted." 

Parallel to Craft Masonry, where the candidates for the first degree are 

received into the lodge "on one point of the compasses," the candidates for the 

second degree "upon the angle of the square," the candidates for the third degree 

"on both points of the compasses," and the candidates for the Mark Master 

degree "on the chisel and the mallet," the candidates for the Royal Arch Degree 

are received under the living arch. Before commencing their journey, the 

candidates have to kneel down at the altar, and the blessing of the Deity is 

invoked. Hereafter, the candidates have to take the solemn obligation of the 

degree, placing both hands upon the Bible, the square, and the compass. If there 

are more than three candidates, the rest stand behind those at the altar, with their 

right hands over their hearts and their left hands on the right shoulder of the 

candidate in front. The obligation contains the promise to keep the secrets, to 

obey the Royal Arch authorities and by-laws, to help distressed companions, 

their widows, and orphans, not to partake in unlawful congregations of Royal 

Arch Masons, not to shed the blood of a companion Royal Arch Mason 

unlawfully, and not to impart the "Great and Sacred Name." The symbolic 

penalty attached to this oath appears in cipher, but Duncan gives it in full in his 

Ritual and Monitor: "[...] binding myself under no less penalty, than to have my 

skull smote off, and my brains exposed to the scorching rays of the meridian sun, 

should I knowingly or wilfully violate or transgress any part of this my solemn 

oath or obligation of a Royal Arch Mason." 1369 In token of their sincerity, all 

candidates have to kiss the Bible seven times. 1370 

1367 P. 126. 

1368 P. 127. 

1369 Duncan, p. 229. 

1370 Ibid.

444 


Then, the travels begin, and the candidates are at first positioned in front of a 

reproduction of the "burning bush." The Principal Sojourner recites the Biblical 

passage of how God appeared before Moses in the form of a burning bush, and 

explains the signification thus: "Brethren, the symbol of the burning bush is 

exhibited to you at this time to impress upon your minds [...] that the words and 

signs following are of divine institution [...]." 1371 The Captain of the Host 

continues to relate to the candidates how Zedikiah, his priests, and the people 

polluted the House of the Lord and mocked God's messengers, so that the 

angered Lord brought upon them Nebuchadnezzar, the King of the Chaldeans. 

The latter slew the people and burnt the House of God and all palaces. To make 

it a little more dramatic, there are raps on the anteroom door and noises to be 

heard in the anteroom which should represent a city under attack (blows of 

battering rams, etc.). The Master of the 3 rd Veil screams: "The enemy are upon 

us!," and the Principal Sojourner runs out with the candidates. 

Thus ends the first section, in which the candidates have represented three 

Most Excellent Masters who were present at the destruction of King Solomon's 

temple. Then the second section of the exaltation ceremony begins. The 

candidates are in the Chapter room, standing northwest of the first veil. A 

trumpet sounds, and a herald played by the Captain of the Host announces the 

good news that King Cyrus of Persia gives the captured people their freedom to 

return to Jerusalem and build a house for the Lord God of Israel. The Principal 

Sojourner holds consultation with the candidates, and they decide to aid the 

erection of the new house for the Lord. The Captain of the Host admonishes 

them to say to the children of Israel, "I Am hath sent us unto you." 1372 

Now follows a "long and tedious" journey, which is commented by the 

Principal Sojourner. They leave Babylon, see the Euphrates and the temples of 

Belus, Mount Ararat where Noah's ark rested after the flood, traverse the Syrian 

desert, see "Tadmore in the Wilderness," walk over an unsafe bridge over a 

ravine, reach Damascus and Riblah. Then they come to the Lebanon Mountains, 

the ford leading to Jericho, and enter the Jordan (at this stage, the candidates are 

conducted through shallow water, after which their feet are dried on towels and 

their slippers are replaced). 1373 Suddenly, they see a tabernacle just before them 

(at this instance, the cabletows and hoodwinks are removed), approach the first 

veil and endeavor to gain admission. The Master of the 1 st Veil stops them, and 

the Principal Sojourner announces the candidates as "three weary sojourners" 

who have come to assist in rebuilding the House of the Lord, "without the hope 

of fee or reward." 1374 The guards of the veils are ordered to let pass only true 

descendants of the twelve tribes of Israel, and they are forbidden to admit 

strangers among the workmen in order to avoid disturbances. The candidates 

prove themselves true descendants of the noble families of Giblimites, sent by "I 

1371 P. 134. 

1372 Cf. Bible, Moses, chapter 3, verses 13, 14. 

1373 Cf. p. 144. 

1374 Cf. p. 145.


Am." Thus, they are allowed to pass within the first veil and receive the words 

Shem, Ham, and Japheth, as well as the sign of the Master of the 1 st Veil. The 

Master of the 1 st Veil makes this sign with his sword, placing the point of the 

sword on the floor, throwing its hilt forward, so that it lies flat on the floor with 

its point turned towards him. This sign alludes to the rod cast on the ground by 

Moses on the order of God, which turned into a serpent. The candidates are 

admonished that in the future, their alarm will be "seven distinct knocks." 1375 

Then, they approach the second veil, receive the words Moses, Aholiab, and 

Bazaleel, and the sign of the Master of the 2 nd Veil, which is made by taking the 

sword in the left hand at the center of the blade, and putting the hand in the 

bosom. It is in imitation of the sign given by the Lord unto Moses, when He 

commanded him to put his hand into his bosom, and when Moses took his hand 

out, it was leprous, but when he repeated this act, his flesh turned normal 

again. 1376 

The three Sojourners are allowed to pass and approach the third veil, where 

they are given the words Jeshua, Zerubbabel, and Haggai. The Master of the 3 rd 

Veil shows them his sign, which me makes by grasping the blade of his sword 

with his left hand, kneeling on his right knee, and with his right hand making the 

motion of dipping water from a river and pouring it on the land. This sign alludes 

to the sign given by the Lord unto Moses when He commanded him to take of 

the water of the river and pour it on the dry land. Then, one of the candidate 

receives a ring which is called the "signet of truth" or "Zerubbabel's signet." 1377 

Having permission to pass, the Principal Sojourner and the candidates 

approach the fourth veil of the tabernacle, where they are stopped by the Royal 

Arch Captain. They present to him the signet, give him the passwords of the 

third veil and the corresponding sign, and wait until he has informed the Captain 

of the Host of their request to help in the rebuilding of the temple. The Captain 

of the Host sees the signet, of which he says that it is "the signet of truth, or 

Zerubbabel's signet, of which it is written, 'In that day will I take thee, O 

Zerubbabel, my servant,' saith the Lord, 'and will make thee as a signet, for I 

have chosen thee.' " 1378 The three candidates are admitted, since the Grand 

Council is satisfied that they are Most Excellent Masters, offering their 

assistance without demanding a reward. They are ordered to remove rubbish 

from the easternmost part of the ruins. (Here, we are reminded that the East is 

always the holiest and most important part in Freemasonry; therefore, it is the 

"easternmost" part where they are going to find the hidden secrets.) For this task, 

the candidates receive the working tools of the Royal Arch Degree, which are the 

crow, the pickaxe, and the spade: 

1375 This is a parallel to the "three distinct knocks" of the Entered Apprentice. 

1376 Cf. Bible, Moses, fourth chapter of Exodus. 

1377 P. 150. 

1378 P. 152.

446 


The candidate equipped with the crow is instrumental in detecting the hidden 

arch. The crow is defined thus: "It is used by operative masons to describe circles 

- every part of the circumference of which is equally near and equally distant 

from its centre; so is every creature whom God hath made equally near and 

equally dear." 1379 

Now, the candidates find a secret vault and bring to the light the buried 

secrets. If the Chapter room has a well, one of the candidates is really lowered 

down the "vault" with a cabletow seven times around his body, and discovers in 

it a strange box, on its top three squares and a keystone. If the Chapter room is 

more modestly furnished, these items are lying on the floor under a cover, and 

the Principal Sojourner merely explains the ceremony, removing the covering. 

Emblems of the Royal Arch Degree 

1379 Duncan, p. 264. Here, we notice the resemblance between the symbolism of the "crow" of the 

Royal Arch Degree, and the "compass" of Craft Masonry.


The discovery of hidden secrets brings to mind another story of a quest, 

staged in a Masonic youth order, the Order of the Rainbow for Girls (see Section 

8.2.6.2). The Rainbow Girls detect a Pot of Gold hidden at the end of the 

rainbow and containing moral "treasures." 

The "workmen from the ruins with discoveries" now approach the Grand 

Council, i.e. the High Priest, the King, and the Scribe, to whom the Principal 

Sojourner relates in a dramatic way the finding of the buried secrets. This report 

is resplendent of symbolism. For example, the time plays an important role. The 

three workmen have wrought diligently for "three days" without finding 

anything. The number "three" recalls the three degrees of Craft Masonry, in 

which the candidate is on the quest for light and truth, but does not find the 

Ineffable Word yet. On the "fourth day," the workmen come across an 

impenetrable rock, the companion with the crow strikes it and finds it hollow, 

and after the removal of the rubbish, the rock reveals itself as the top of an arch. 

The symbolism of the "fourth day" presumably alludes to the Royal Arch 

Degree, which - strictly speaking - is the seventh degree of York Masonry as 

practiced in America, but from its context seems to follow the Third Degree by 

furnishing its solution, and thus appears like a "fourth" degree. In the early years 

of Freemasonry, it has even been regarded as such: "The York records recite that 

'a Most Sublime or Royal Arch Lodge open'd [...] in Stonegate, York on Sunday 

the 7 th of February, 1762, and that four brethren were raised to the 4 th Degree of 

Masonry, commonly call'd the Most Sublime or Royal Arch.' " 1380 Besides, the 

"rubbish of the temple" was proved to be a symbol of "moral deficiencies" in 

Section 5.1 on architectural technical terms. These deficiencies are cleared away 

in this sublime degree. As to the symbolism of time in the Royal Arch ritual, the 

daytime also has a metaphorical value, the sun "having reached its meridian 

height" 1381 and shining "with refulgent splendor into the innermost recesses of 

the arch" when one of the candidates descends into the vault. The sun plays a 

role with regard to light symbolism, indicating that divine rays show the way to a 

grand discovery. 

The Grand Council is convinced that among the discoveries is the keystone 

wrought by the Grand Master Hiram Abiff himself, bearing his mark. They 

further recognize the three squares as the jewels of Past Masters, presumably 

those of the three ancient Grand Masters, King Solomon, King Hiram of Tyre, 

and Hiram Abiff. They open the box which contains several mysterious 

characters on its top and sides. Inside, they find a scroll of parchment which 

reads: "In the beginning, God created the heaven and the earth. [...] And God 

said, 'Let there be light,' and there was light. [...] 'Take this Book of the Law, and 

put it in the side of the Ark of the Covenant of the Lord your God, that it may be 

there for a witness against thee.' " 1382 This proves that the scroll is the "Book of 

1380 CME, p. 202. 

1381 "High noon" being the time of vigor and strength in the life of man, we can assume that in this 

context, it anticipates the successful excavation. 

1382 P. 158.

448 


the Law, long lost, now found." 1383 The box is an imitation of the Ark of the 

Covenant, known only in Masonic tradition: 

The original ark, built by Moses, Aholiab [...] and Bazaleel [...], was 

burnt when the first temple was destroyed. Of this imitation, the 

traditions of Masonry gives [sic] the only account. As the first ark was 

the symbol of the divine presence with and protection of the Jewish 

people, and pledge of the stability of their nation as long as they obeyed 

the commands of God, so is this copy a symbol of God's presence with 

us as long as we live conformably to the precepts contained in the Book 

of the Law. 1384 

This is a clear statement that Royal Arch Masonry requires the adherence to 

the Book of the Law, i.e. the Bible. Furthermore, the Grand Council detect in the 

ark the pot of manna deposited there by Moses, and the rod of Aaron, which 

budded, blossomed, and brought forth fruit, and which was a testimony of the 

appointment of the Levites to the priesthood. All these findings are commented 

by the Scribe with quotations from the corresponding Biblical chapter of Moses. 

Suddenly, when unfurling the scroll, the Scribe detects a piece of paper which is 

a key to the mysterious characters on the imitative ark. Coil argues that the 

degree inventors of the different Royal Arch rituals have added this mysticism to 

make the Royal Arch appear even more secret: "The attempt at greater secrecy 

by use of a cryptogram in one was sought by a symbolic Hebrew letter in the 

other." 1385 But before the secrets are divulged, a procession is formed through the 

veils from the West to the East, and the candidates follow the ark, until it is 

placed on a pedestal just at the finishing of the Royal Arch Ode that is now sung. 

This ode contains the symbolism of the "completion of the temple," begun in 

Craft Masonry and achieved in the Royal Arch Degree, the symbolism of the 

Mark Mason's degree (the cornerstone thrown among the rubbish and rediscovered), 

and the symbolism of "rising" or "being exalted" to a future life in 

heaven. 

Hereafter, the candidates receive the secrets written on the ark: upon its three 

sides the names of the ancient Grand Masters are written (King Solomon, King 

Hiram of Tyre, Hiram Abiff). They are coded (p. 165) by means of the square 

alphabet, which has already been illustrated in Section 4.4 on sign language. On 

the fourth side appears the date when this deposit was made - in Anno Lucis, 

"year of light," 3,000: 

The letters on the top of the ark, written in triangular form, represent the 

name of Deity in the Syrian, Chaldean, and Egyptian languages, which, when 

given as one word, form the G R A W (the Grand Royal Arch Word). According 

1383 P. 159. 

1384 P. 160/161. 

1385 CME, p. 203.


to Duncan, the word of the Royal Arch Degree as worked in his American ritual 

is "Jah-Buh-Lun," and as worked in England, is "Jao-Bul-On." 1386 

In order to receive the grip and sign, the three candidates are grouped with 

the officers in groups of three for the constellation of the "three times three": the 

High Priest, a candidate, and the Royal Arch Captain; the King, a candidate, and 

the Captain of the Host; the Scribe, a candidate, and the Principal Sojourner. If 

there are more candidates, they form groups of three at the apex of the triangle, 

towards the East. The High Priest delivers the mystical saying already quoted the 

opening ceremony. The candidates have to kneel in this position and balance by 

three times three. The Grand Royal Arch Word is communicated to them, and 

the signs are explained. 

In Duncan's Ritual and Monitor, the Biblical passage is quoted "[in] the 

beginning was the word (Logos), and the word was with God, and the word was 

God," 1387 which is left out in the modern ritual but makes this ceremony of 

revealing the Ineffable Name more comprehensible. Thus, the candidates receive 

the ancient Master Mason's Word, given to Moses by God at the burning bush, 

and lost at the death of Hiram Abiff, which consists of four Hebrew characters, 

corresponding to J H V H, which, with vowels added, is Jehovah. These vowels 

are supplied by the key words on the three sides of the triangle on the ark, an 

emblem of Deity 1388 , the cryptogram having to be read from the right to the left 

as the Hebrew language. 

In the end, there turn out to be two secret words, the G R A W (Jah-Buh-Lun) 

and J H V H, which is a bit confusing; however, their relation is explained by 

Duncan as follows: "It is the name of Deity in three languages, viz., Chaldaic, 

Hebrew, and Syriac, which is the long-lost Master Mason's word, or Logos, and 

has now become the Grand Omnific Royal Arch word." 1389 

Finally, the High Priest reminds the candidates that they have sworn in their 

obligation that, should they have used the key, they were to destroy it 

immediately after it has served its purpose. Therefore, he burns the piece of 

paper in the pot of incense. With this, the ceremony of exaltation is finished, and 

the candidates are seated and listen to the lecture. Hereafter, they are invested 

with the Royal Arch apron 1390 , which is white with a red or scarlet border, and on 

1386 

Duncan, p. 248/249. In detail, the expressions for God in different languages are given in 

Historical Landmarks, cited by Duncan on p. 249: "He was called by the Romans Jove, or Jah; by 

the Chaldeans, the Phœnicians, and the Celtæ, Bel or Bul; and by the Indians, Egyptians, and 

Greeks, Om or On." 

1387 

Duncan, p. 248, quoted from the Bible, John, i., 1-5. 

1388 

Cf. p. 164. 

1389 


1390 

Illustration taken from CME, p. 575.

450 


the flap is the triple tau in an equilateral triangle, which is within a circle. 

Following the investiture, the candidates receive the charges. 

7.1.4 Abolition of "Cruel Oaths": Emulation 

Working 

The Emulation Lodge of Improvement for Master Masons, meeting at 

Freemasons' Hall in London, England, gave to the Emulation Working its name. 

"Emulation Working, which rejects the word rite, is the fruit of an 1813 

reconciliation between Masons who had been divided since 1753 over that very 

question of rite and ritual." 1391 

In order to carry on the movement for the unification of the work of the 

United Grand Lodge of England, three lodges were established in the first half of 

the 19 th century which were composed of lecturers -- Stability Lodge of 

Instruction (1817), Lodge of Perseverance (1818), and Emulation Lodge of 

Improvement (1823). The first meeting of the latter, which was specifically 

formed for the instruction of Master Masons attempting to prepare for Lodge 

office and succession to the Chair, took place on October 2 nd , 1823. Its founders 

principally came from the Burlington (formed in 1810) and Perseverance 

(formed in 1817) Lodges of Instruction, which both had taught the new ritual 

approved by Grand Lodge in 1816, but were inclined to concentrate on the First 

Degree work and the instruction of candidates. 

The distinguishing feature of the Emulation Working is the way the rituals 

are recited by heart 1392 , as well as the rotation of offices. Thus, the Junior 

Warden becomes Senior Warden in the following year, and Worshipful Master 

in the year thereafter. In contrast to other rites, in Emulation Working each 

meeting is to be followed by an obligatory banquet, or fraternal repast. Meeting 

uninterruptedly since its formation, the Lodge of Improvement "has always had 

the reputation of resistance to unauthorized and inadvertent change in the 


1392 cf. Béresniak, p. 100.


ceremonies" 1393 . Its Committee is considered to be the "custodian of this 

particular ritual" 1394 , under whose authority it is published. Of the adjustments of 

a ritual nature which have occasionally been made with approval by Grand 

Lodge since 1816, the most notable are the variations concerning the obligations. 

These alterations were permitted by a resolution of Grand Lodge in December 

1964 and will be referred to in detail in the following. 

The traditional forms containing references to the obligations are indicated in 

this ritual by a single vertical line in the left margin, and are followed by the 

alternative form which is indicated by a double vertical line. It becomes clear 

that the alternative versions consist of a weaker and less scary form of 

obligation, merely alluding to the cruel oath of the ancient ritual, whereas the 

traditional forms recite the rough antiquated version. It will be shown that the 

use of passive in the alternative forms instead of the traditional active places the 

candidate at a distance; he is communicated the oath and dangers which used to 

await the candidates at earlier times, thus not being "threatened" directly, as can 

be seen in the following selected examples, the first of which occurs on page 77 

(Emulation Ritual) when the candidate makes his obligation: 

[...] These several points I solemnly swear to observe, without evasion, 

equivocation, or mental reservation of any kind, 

Traditional Form Permissive Alternative Form 

under no less penalty, on the violation 

of any of them than that of having my t 

c a, my t t o b t r (singular) and b i t s 

(singular) o t s at l w m, or a cs l f t s, 

where t t r e a f t i 24 hs, 

or the more effective punishment of being branded as a wilfully 

perjured individual, void of all moral worth, and totally unfit to be 

received into this worshipful Lodge, or any other warranted Lodge, or 

society of men who prize honour and virtue above the external 

advantages of rank and fortune. So help me God [...]." 

It becomes evident that the alternative form is weaker, thus not evoking a 

"cruel oath" but merely referring to the once used antique obligation. The 

unabbreviated obligation reads thus: "[...] under no less penalty than that of 

having my throat cut across, my tongue torn out by the root, and buried in the 

1393 Emulation Ritual, Notes on Ritual and Procedure, p. 12. 

1394 ibid, p. 11. 

ever bearing in mind the traditional 

penalty on the violation of any of 

them, that of having the t c a, the t t o 

b t r (singular) and b i t s (singular) o t 

s at l w m, or a cs l f t s, where t t r e a 

f t i 24 hs,

452 


sand of the sea at low water mark, or a cable's length from the shore, where the 

tide regularly ebbs and flows twice in twenty-four hours [...]" 1395 

Another example occurs in the description by the Worshipful Master of the 

dangers that await the candidate (Emulation Ritual, p. 80): 


Bro ....., by your meek and candid 

behaviour this evening you have 

escaped two great dangers, but there is a 

third which will await you until the 

latest period of your existence. 

Here, the subjunctive construction "would have awaited you" and the allusion 

to a "traditional" danger which does not exist any longer are a moderation of the 

ancient version, being less scary for the candidate. In the next example, the 

Worshipful Master asks the candidate to pledge his honor that he will not reveal 

the secrets of Freemasonry (p. 109); here, the words "penalty" and "Obligation" 

are left out completely: 


Do you likewise pledge yourself under 

the penalty of your Obl that you will 

conceal what I shall now impart to you 

with the same strict caution as the 

other secrets in Masonry? 

Do you likewise pledge yourself that 

you will conceal what I shall now 

impart to you with the same strict 

caution as the other secrets in 

Masonry? 

So much for the First Degree. Talking of the Second Degree, the passages 

referring to the Obligation are likewise opposed to alternative forms; thus at the 

point when the Worshipful Master explains to the candidate the Fellow Craft 

Sign (p. 127). 


This is in allusion to the P of your 

Obl, implying, that as a man of honour 

and a FC FM you would rather have y 

1395 Cf. MacKenzie, p. 155. 

Bro ....., by your meek and candid 

behaviour this evening you have 

escaped two great dangers, but 

traditionally there was a third which 

would have awaited you until the 

latest period of your existence. 

This is in allusion to the traditional P 

referred to in your Obl, implying that 

as a man of honour a FC FM would

h t f y bt - illustrates and ensures Can 

copies - than improperly disclose the 

Scts entrusted to you. 


rather have his h t f his bt - illustrates 

and ensures Can copies - than 

improperly disclose the secrets 

entrusted to him. 

The unabbreviated penalty would be read "your heart torn from your breast." 

Here, it is explained to the candidate in a friendly way that the sign is in allusion 

to the traditional penalty referred to in his Obligation, and that "a Fellowcraft 

Freemason would rather...," which is written in the passive voice, thus creating a 

distance to the candidate. Likewise, in the Third Degree when the Worshipful 

Master explains to the candidate the Sign of a Master Mason (p. 186), we can 

observe with regard to the penalty, to be "severed in twain," that the Worshipful 

Master says "as a man of honour, a Master Mason would rather" instead of the 

traditional "you would rather:" 


This is in allusion to the p of your Obl, 

implying that as a man of honour and a 

MM, you would rather be s i t - 

illustrates with recovery and ensures 

Can copies - than improperly disclose 

the secrets entrusted to you. 

As far as symbolism is concerned, an interesting action can be observed 

which only exists in the Emulation Working, with regard to the two pillars, one 

topped with a terrestrial, the other one with a celestial sphere: 

In Emulation Working, these spheres are placed on top of the small 

pillars, similar to those of the temple, placed on the Wardens' tables. 

When the lodge begins its work, the earth colonnette is laid flat and the 

sky colonnette upright. At the end of the work, it is necessary to "come 

back down to earth", so the order is reversed. 1396 

Here, the flat-laid terrestrial pillar and the upright celestial one denote that 

the brethren are up to something higher, their mystical work in the kingdom of 

thought to the honor of the Great Architect of the Universe. Hence, the "coming 

back down to earth," symbolized by the reversion, means that the spiritual work 

is over and that the brethren can return to their daily occupations. 


This is in allusion to the traditional p 

referred to in your Obl, implying 

that as a man of honour, a MM 

would rather be s i t - illustrates with 

recovery and ensures Can copies - 

than improperly disclose the secrets 

entrusted to him.

454 


7.1.5 The Masonic and Military Order of the 

Red Cross of Constantine 1397 

This order of Masonic knighthood, whose original title was Imperial, 

Ecclesiastical and Military Order of the Red Cross of Rome and Constantine, 

was founded in 1865 by Robert Wentworth Little. 1398 The ancient title indicates 

that its ritual consisted of three degrees, respectively "Prince," "Priest," and 

"Knight" (cf. p. 7). 

There were several orders of a similar name, which rouse confusion in the 

determination of its ancestry. According to the ritual itself (p. 7), the order 

appears to have been first organized in the United Kingdom by Charles Shirreff 

about A.D. 1780, and was re-organized in 1804 by Waller Rodwell Wright. 

However, in Coil's Masonic Encyclopedia it is stated that it has been traced in 

England to 1788 with a reorganization in 1804, but that recent research found 

this to be the Red Cross of Babylon or Palestine instead 1399 . 

Likewise, there was an order called "Imperial Constantinian Order of Saint 

George," created by a Macedonian Prince in 1870 and passed about among 

European royalty in the 18 th and 19 th centuries. This political and ecclesiastical 

order had nothing to do with the Masonic one, and therefore, the Grand 

Sovereign of the Masonic Red Cross of Constantine issued a proclamation in 

1871 which disclaimed any connection with the Macedonian order. In this 

proclamation, he also asserted that the Masonic order was derived from one of 

Baron von Hund's degrees in the Strict Observance, but according to Coil's 

Masonic Encyclopedia, this must have referred to some modifications which 

were made when the system of the Strict Observance was introduced into 

England, because there was no Red Cross degree in Continental Strict 

Observance. 1400 To avoid further confusion regarding the two Red Cross orders, 

the Masonic one changed its name to "Military and Masonic Order of the Red 

Cross of Constantine." 

Up to 1957, the English body had chartered 214 conclaves, with 15,651 

members in 1958. The Grand Imperial Council of England chartered 47 

conclaves in the U.S. between 1865 and 1875. Many of those united to form state 

Grand Councils, and several states formed Grand Imperial Councils. By 1956, 

200 Grand Cross Knights had been made in the U.S. 1401 Today, the governing 

body is the United Grand Imperial Council of the Knights of the Red Cross of 

Constantine and Appendant Orders for the United States of America, Mexico, 

and the Philippines. 1402 

1397 

If not otherwise noted, the quotations for this section are taken from The Ceremonies of the 

Masonic and Military Order of the Red Cross of Constantine, Ritual No. 1, 1967. 

1398 

Cf. CME, p. 200. 

1399 

Cf. ibid. 

1400 

Cf. ibid. 

1401 

Cf. ibid. 

1402 

Cf. homepage at http://www.unitylodge.org/appendantbodies/appendant_redcross.html


As a concordant body of York Rite Masonry, membership is by invitation 

only, and the order is often considered the highest honor that can be awarded 

within York Rite Masonry. 1403 "The membership of each Conclave is limited. An 

individual must have demonstrated a high level of dedication and performance in 

his Masonic activities." 1404 The candidate has to be proposed by a knight 

member, and an unanimous ballot will decide about his being elected. 

The ritual is based on the historical figure of Caius Flavius Valerius Aurelius 

Claudius Constantinus (ca. A.D. 270-337), who is said to have been born at York 

(cf. p. 7). Succeeding his father as Governor of Spain, Gaul and Britain, he was 

proclaimed Emperor of the West by the Roman Legions at York. He defeated 

Maxentius at the battle of Saxa Rubra near Rome in 312, and thus established his 

position, being accepted by the Senate as the lawful Emperor. In 323, he also 

brought the Empire of the East under his control by defeating Licinius near 

Byzantium, and became Emperor of the East and West. He transferred the capital 

from Rome to Byzantium in 328 and renamed the latter Constantinople. He was 

the first Roman Emperor who openly encouraged Christianity: 

Among the other acts of Constantine, his encouragement of learning is 

conspicuous; he also ordered that the Scriptures should be carefully kept 

and frequently read in all churches; and he devoted a fourth part of his 

revenues to the relief of the poor and to other pious purposes. On this 

account his memory will abide in the minds of good men and Christian 

Masons until Time shall be no more. (p. 37) 

As to his actual date of conversion, there is no certainty; some place it in 337 

at his deathbed, while others connect it with the legend of the foundation of the 

Order of the Red Cross. There is a bishop named Eusebius associated with its 

foundation, however, since two bishops with this name were contemporary with 

Constantine, it is uncertain which one is referred to. Eusebius of Nicomedia 

(died A.D. 342), a supporter of the Arian Heresy, having been exiled and 

ultimately restored to favor, is said to have baptized the Emperor. The other, 

Eusebius Pamphili (ca. A.D. 263-348), was Bishop of Cæsarea and the "father of 

ecclesistical history." He took part in the Council of Nice which was convened 

by Constantine in 325, and which condemned the Arian Heresy and promulgated 

the Nicene Creed, however, since he was in sympathy with the Arian doctrine, 

he fell out of favor for some years. He later became reconciled with Constantine, 

who allegedly related to him the vision of the Cross and showed him the 

Labarum (cf. p. 8-9). 

In accordance with the Preamble to the General Statutes of the Order, the 

candidate has to be a Royal Arch Mason (p. 5). Belonging to the "East and West" 

class of initiatory rites (cf. p. 5), the Order of the Red Cross of Constantine 

consists of three degrees. The first Degree is that of Knight-Companion and 

leads from the Pagan dispensation to the Christian. It uses the legend of the 

1403 Ibid. 

1404 Cf. homepage at http://www.unitylodge.org/appendantbodies/appendant_redcross.html

456 


conversion of Constantine the Great as a symbol of the transition. The second 

Degree is one of the degrees of symbolic Priesthoods, that of Venerable 

Eusebius. A Knight who has attained to this status can be elected for the office of 

Eminent Viceroy in a Conclave, if he is a member of the Appendant Orders of 

the Holy Sepulchre and of St. John the Evangelist. These orders were attached to 

the Red Cross Order at an early date (cf. p. 6), and their members obtain a 

separate certificate. The third Degree, which completes the Rite of the Red Cross 

of Constantine, is confined to the Most Puissant Sovereigns. They represent 

Constantine, Sovereign-Prince of the East and West. According to the Statutes, a 

Sovereign must have served for one year as a Viceroy in a regular Conclave. 

The officers of a Conclave are 1. Sovereign, 2. Viceroy, 3. Senior General, 4. 

Junior General, 5. High Prelate, 6. Treasurer, 7. Recorder, 8. Almoner, 9. 

Marshal, 10. Orator, 11. Standard Bearer, 12. Prefect, 13. 1 st Aide-de-Camp, 14. 

2 nd Aide-de Camp, 15. Herald, and 16. Sentinel. In the center of the Conclave is 

a square altar (A), on which lies a Bible (a) and two naked Roman swords (f); at 

its foot there is a kneeling stool (i). Equidistant around the altar, there are four 

equilateral-triangular Pillars in the North, East, South and West (I,H,S,V). 

Between the altar in the East and the Eastern Pillar, there is another kneeling 

stool (i). On the North side of the altar, there is the Standard C (d) behind the 

Throne of the Most Puissant Sovereign, as well as a small pedestal (h). On the 

South side of the altar, there is the stall of the High Prelate, and a small pedestal 

(h). The Standard L (e) is located behind the Throne of the Eminent Viceroy, and 

next to the Throne again a small pedestal (h).


In the East, there is a rectangular white altar with a purple frontal, which is 

embroidered with the red Cross of the Order. On the altar is a seven-stepped 

pyramidal superstructure surmounted by a red Passion Cross. The upper three 

steps are red and the lower four white. 

There are sixteen candles 1405 , two vases containing roses and lilies-of-thevalley, 

a Bible (a) opened at Matt. xvi, 24 1406 , an Alms-Dish (b), and an 

unsheathed sword (c) with its hilt to the South arranged on the altar, as can be 

seen in plan B. 

Other equipment needed is a basin and water, an equilateral triangle, a crossstaff, 

copies of the Statutes and By-Laws, and a cushion for Arms and Insignia. 

As to the clothing and insignia, the Sovereign wears a red robe, a sceptre, and 

his personal insignia according to his rank in the Orders. He may wear a Royal 

Arch robe and a sceptre of Z. (p. 13). The Viceroy wears a white robe with the 

red Cross of the Order embroidered on the breast, and a pastoral staff, as well as 

his personal insignia according to his rank in the Orders. He may use the Royal 

Arch robe of P.S. (p. 13). The High Prelate wears a white surplice, for which he 

may equally use the R.A. robe of P.S. The Knights wear their personal insignia 

according to their ranks in the Orders, and the candidate wears Royal Arch 

clothing (with R.C.C. sash, jewel, sword and scabbard). The sword is a 

discontinued utensil, except for the Senior and Junior Generals, the Marshal, the 

Herald, the Sentinel, and the candidate. It is worn suspended from the sash. 

1405 Since the 16 stars on the standard refer to the number of letters in the motto In Hoc Signo Vinces, 

it is obvious that the 16 candles have the same function. 

1406 This Biblical verse reads: "Then said Jesus unto his disciples, If any man will come after me, let 

him deny himself, and take up his cross, and follow me."

458 


The signs, addresses, and salutes for the officers are as follows: 

title address salutes sign 

Knight-Companion Worthy Knight 3 times 1 & 3 

Eusebius Venerable Knight 

Viceroy Eminent Knight 

Sovereign Most Puissant Knight 3 times 1 & 3 

Past Sovereign Puissant Knight 

G. Herald to Dep. G. Marshal Illustrious Knight 3 times 1 & 3 

G. Marshal to Int.-General Very Illustrious Knight 5 times 1 & 3 

Knight-Commander Very Illustrious Knight 5 times 1 & 3 

Knight Grand Cross Very Illustrious Knight 5 times 1 & 3 

Grand Viceroy Right Illustrious Knight 7 times 1 & 3 

Grand Sovereign Most Illustrious Knight 9 times 1 & 3 

When the candles on the altar in the East are lighted and the Standard C lies, 

with its front uppermost and the top to the East, upon the closed Bible on the 

central altar, the Opening of the Conclave can begin. 

Right at the beginning, we can observe the typical Masonic use of the time of 

the day, when the Most Puissant Sovereign asks "Eminent Viceroy, what is the 

hour?," to which the latter replies "The hour of a Perfect Knight-Mason" (p. 18). 

This is defined as the dawn of day, when the sun is rising and the sign of the 

cross is visible, the symbol of their faith, bearing the initials of the Mystic Words 

(cf. p. 18). Since this is the time to resume their labors, the Most Puissant 

Sovereign gives one rap with the gavel, which is repeated by the Eminent 

Viceroy, and asks the latter to assist him to resume the duties of this "Christian 

Conclave" (p. 19). The Eminent Viceroy calls the Knights to order, and all rise. 

Now, we see a procedure similar to the one of a Masonic Blue Lodge; the Most 

Puissant Sovereign asks the Eminent Viceroy what the first duty of the Knight- 

Companion of the Order is. He answers, "To see that the Conclave is properly 

cemented," (p. 19) whereas a Blue Lodge Mason would have answered "To see 

that the Lodge is properly tiled." The High Prelate, standing before the altar in 

the East and facing East, prays to the "Omnipotent and Sovereign Ruler of All," 

(p. 20) that he may grant them in unity of spirit the faith to rebuild the Holy 

Temple and the zeal to animate their labors (cf. p. 20). In contrast to Blue Lodge 

Masonry, where the Temple of Humanity is built, the image evoked here is the 

one of a destroyed Temple which has to be reconstructed. After the short prayer, 

the Most Puissant Sovereign declares the Conclave duly opened in the name of


Constantine, the Illustrious and Royal Founder, and gives four knocks * ***, 

which are repeated by the Eminent Viceroy, the Herald and the Sentinel. 

The High Prelate opens the Bible on the Eastern altar at Matt. xvi, 24, and the 

Marshal likewise opens the Bible on the central altar, and places the two swords 

in their position. Then, all resume their stations. The Marshal asks the Knights to 

salute the Most Puissant Sovereign "with 3 times 1 and 3, taking your time from 

me" (p. 20). 

The Closing of a Conclave begins with the fixing of the time; now "the day is 

at an end," (p. 21) and it is time to cease the labors. The Most Puissant Sovereign 

asks the Senior General what his duty is before the Conclave can be closed. He 

replies, "To see that the Conclave is properly guarded" (p. 21). The Most 

Puissant Sovereign demands of the Eminent Viceroy what the last duties are 

which have to be performed. They consist in depositing the Standard of the 

Illustrious and Royal Founder upon the Altar, and to crave a blessing upon their 

work, which is done by the High Prelate. This time, he addresses God as 

"Mysterious and Eternal Trinity" (p. 22): "Enable us to take up the cross and 

follow in the footsteps of the Lamb, teach us to carry out in our daily life the 

Divine principles of Charity and Truth, and finally admit us to that Immortal 

Temple, not made with hands, eternal in the Heavens" (p. 22/23). Thus, the Blue 

Lodge Masonic "Grand Lodge above" in the phraseology of the Red Cross of 

Constantine is the "Immortal Temple." 

At the beginning of the Ceremony of Installation, the Most Puissant 

Sovereign asks the Worthy Marshal to prepare the candidate, after he has 

satisfied himself that the latter is a Royal Arch Mason and believes in the 

Christian Trinity-in-Unity. The Worthy Marshal gives the password to the 

candidate which will enable him to enter the Conclave. Then, he has to perform 

the Rite of Lustration by dipping his fingers in a bowl of water. This is not done 

in Blue Lodge Masonry. The Worthy Herald announces the candidate as a 

Companion "who has regularly passed from the Square to the Compasses and in 

due time has been exalted to the Supreme Degree of the Holy Royal Arch" (p. 

25), who has been entrusted with the password and craves permission to "explore 

the Ineffable Mysteries" of the Order (p. 25). The latter formula corresponds to 

the Blue Lodge expression "seeking light," and the allusion to having passed 

from square to compass means that the candidate is a Master Mason. 

The Herald duly admits the candidate. Then the Marshal, who has drawn his 

sword, receives him and places him between the Eminent Viceroy and the 

Western Pillar, facing East. The candidate gives the password to the Most 

Puissant Sovereign, and has to promise "Fidelity, Zeal and Constancy" (p. 26) if 

he is installed as a Knight-Companion. Further, he has to affirm that he is willing 

to obey the "New Law," that he will take up his cross and follow in the footsteps 

of the lamb, "by which means alone we can hope to rebuild in our hearts the 

Temple of God" (p. 26). Upon the candidate's affirmation, the Worthy Prefect 

places the Cross in the Brother's right hand, and makes him travel to the four 

points of the compass.

460 


Now begin the travels of the candidate. The 1 st Aide-de-Camp takes his post 

in the North, the Orator in the East, the 2 nd Aid-de-Camp in the South, and the 

Almoner in the West. Upon instruction by the Prefect, the candidate advances to 

the North Pillar. Asked by the 1 st Aide-de-Camp whom he seeks, he answers 

(d) 1407 and is directed to "Pass, in the (e)" (p. 27). He advances to the East, where 

the Orator asks him the same question and allows him to "Pass, in the (g)" (p. 

27). Then, the candidate advances to the South, where the 2 nd Aide-de-Camp 

asks him where he "hopes to rest" (cf. p. 28), to which he replies (h), and is told 

to pass in the (i). Finally, he arrives in the West and is asked by the Almoner 

from whom he is descended, to which he replies (j). He is permitted to "pass in 

the (k)" (p. 28). 

Then, the Most Puissant Sovereign asks him to state the initials of the names 

of the four Pillars, the last one in its ancient form, and to explain what these 

letters signify. The Most Puissant Sovereign gives the solution himself by stating 

"let that be imprinted on your mind for ever, for it is the inscription of the Cross" 

(p. 28). This inscription we know to be I.H.S.V., i.e. in hoc signo vinces ("In this 

Sign thou shalt conquer," cf. p. 32). When the candidate has affirmed that he 

pledges his honor as a Master Mason not to reveal the secrets of the order, and 

his willingness to bind himself by an obligation, the Marshall removes the Cross, 

and the candidate is made to kneel on both knees. He has to cross his hands upon 

the Holy Testament (in other orders, the candidate puts his right hand on the 

Bible, whereas here his hands form a cross), and to repeat the obligation after the 

Most Worshipful Sovereign. If the candidate fails to keep the secrets inviolate, 

he falls "[...] under the penalty of being for ever condemned to a place of 

perpetual darkness and silence, where the Light of Masonry exists not, and the 

Voice of the True Word is not heard." (p. 29). 

As a pledge of fidelity, the candidate now has to seal the obligation on the 

Holy Testament with a salute, and hereafter with three more salutes (p. 30). 

Then, he is told to rise and advance to the East, where the Prefect conducts him 

and asks him to kneel. The High Prelate delivers a prayer to the "Most Glorious 

Trinity-in-Unity," (p. 30) which contains the symbolism, tenets, and purpose of 

the order: 

[...] grant we beseech Thee that this our Brother, who has taken up the 

Cross and is about to be admitted into our Order, may dwell ever in the 

Light of Masonry and hearken unto the Voice of the True Word. Endue 

him with Wisdom and Understanding that, in Faith, Unity and Zeal, he 

may be enabled to rebuild in his heart Thy Mystic Temple and be found 

worthy of a place in Thy Kingdom now and evermore. (p. 30) 

After this prayer, the High Prelate resumes his station, while the Most 

Puissant Sovereign leaves his throne, stands in front of the altar, and faces East. 

The Marshal presents a sword to him, with which he touches the candidate 1. on 

the left shoulder, 2. on the right shoulder, and 3. on the head, thus 1. admitting, 

1407 Solution only in the secret work; not given here.


2. receiving, and 3. constituting him a Knight-Companion. By this he will be 

able to enjoy the prerogatives of a "Perfect Knight-Mason" (p. 31). 

Then, the Most Puissant Sovereign seats the Worthy Knights and confides to 

the newly-made knight the mysteries of the order. He translates the motto In Hoc 

Signo Vinces, which is visible on the standard behind the throne, and explains 

that the sixteen stars have a reference to the number of letters in these words (cf. 

p. 32). He informs the new member that when standing to order in this degree, 

the sword when drawn is held at the "Carry," otherwise the Knights-Companion 

stand at "Attention" (cf. p. 32). The new Knight-Companion learns how to give 

the first and the second part of the sign, as well as the complete form, and is 

warned that the "Grand and Ineffable Word," which refers to the "Ascension and 

Triumph of our Lord," and which allegedly was adopted by the College of 

Architects in Rome as the word of their degree, is never to be pronounced until 

he has sufficient proof by grip and sign that the other is entitled to receive it (cf. 

p. 32/33). 

Hereafter, the newly-entrusted Knight-Companion is conducted to the 

Eminent Viceroy to be invested with the insignia, the "clothing of toil and care" 

(p. 33). He is given the sword as an emblem of "spiritual warfare with sin," in 

order to "wield it with Prudence and Zeal," should foes or false friends approach 

the Sanctuary (cf. p. 34). Having received the sash, jewel, and sword on a 

cushion, he is placed in his appointed stall between the Eminent Viceroy and the 

Western Pillar, and the Herald proclaims his installation, whereupon the Worthy 

Knights salute the newly-installed Knight-Companion with "three times 1 and 3" 

(p. 35). 

Now, the Orator recites the legend of the foundation of the order by the 

Roman Emperor Constantine as a memorial of a Divine miracle: The Emperor, a 

follower of the mysteries of the Collegium Artificium, called for Divine 

assistance during his march on Rome. God heard his prayer and, as the sun was 

setting, there appeared a pillar of light in the sky which had the form of a cross 

with the inscription "I.H.S.V." The next day, Constantine ordered a royal 

standard to be made which depicted this cross, and which should be carried 

before him during his wars. Tradition has is that thereupon several Christians 

among his soldiers came forward to avow their faith. The Emperor made them 

wear on their armor a red cross with sixteen stars, denoting the letters of the 

mystic words. When Constantine reached the Capital, he opened a conclave of 

knights of the order with the help of Eusebius, these valiant knights forming his 

personal bodyguards. 

Finally, the Orator explains the floral emblems adopted by the founder for the 

Divine Being, the rose, representing the Rose of Sharon, and the lily, 

representing the Lily of the Valley (p. 37). Then, the new Knight-Companion is 

conducted by the Marshal to the Most Puissant Sovereign, who shows him the 

warrant and hands him copies of the General Statutes of the Grand Imperial 

Conclave and of the By-Laws. Hereafter, the new member is escorted to his 

place.

462 


The initiation ceremonies for the second and third degrees are given in a 

single proceeding. These ceremonies of advancement are called "enthronement 

of a Sovereign" and "consecration of a Viceroy" (p. 39). Both officers-elect have 

to be Knights of the Appendant Orders of the Holy Sepulchre and of St. John the 

Evangelist; further, the Most Puissant Sovereign must have executed the office 

of Viceroy in a regular Conclave. 

At first, the Marshal presents the Most Puissant Sovereign-elect to the Most 

Puissant Sovereign, and asks that he may be "enthroned in the Imperial Seat of 

Constantine" (p. 39). The Most Puissant Sovereign asks the officer-elect to 

promise upon his honor as a Christian Knight 1. to promote the true happiness of 

his brother Knights, 2. not to confer knighthood upon anyone not of the Christian 

Religion, or not conforming to the laws and precepts, 3. to promote the general 

good of the order, 4. to preserve the solemnity of the ceremonies, 5. not to 

acknowledge or visit any Conclave without a recognized constitutional charter, 

6. to maintain and support the authority of the Grand Imperial Conclave and to 

obey its edicts and statutes, and 7. to bind his successor the observance of these 

rules (cf. p. 40/41). Upon the candidate's affirmation, the latter is conducted to a 

seat in the Conclave, and the Marshal presents the Eminent Viceroy-elect, who 

wishes to be created "a lawful successor of the Venerable Eusebius" (p. 41). The 

Most Puissant Sovereign congratulates the Conclave on their choice, and the 

Viceroy-elect is led to a seat. The Most Puissant Sovereign now requests all 

Knights below the rank of Eusebius to retire. Then follow the consecration and 

enthronement ceremonies, which are not given in this ritual. Hereafter, the 

Knights-Companions are admitted again, and form line in the North and South. 

The Marshal leads the Herald to the South-East where they face West, and the 

Herald proclaims that the new Most Puissant Sovereign has been elected, after 

which the Worthy Knights salute the latter with three times 1 and 3. Then, the 

Marshal conducts the Herald to the South-West where they face East, and the 

Herald makes known that the new Eminent Viceroy has been elected. The 

Worthy Knights great him not with a salute, but with a sign called "S. of D" (p. 

43). The new Most Puissant Sovereign is entrusted with the Warrant of the 

Conclave and the General Statutes and By-Laws. Then, the officers of the 

Conclave are appointed and invested.


7.2 Fixed Role Conception of the Charity- 

Receiving and Charity-Giving Women: 

Androgynous and Co-Masonry 

The oldest laws of speculative Freemasons, Anderson's Constitutions from 

1723, contain on the pages 49-56 six speculative "Charges." These, under the 

name of The Charges of a Free-Mason, state that women cannot become 

Freemasons: "The Persons admitted Members of a Lodge must be good and true 

Men, free-born, and of mature and discreet Age, no Bondmen, no Women, no 

immoral or scandalous Men, but of good Report." 1408 Then, how did it happen 

that there exist orders for women now, or orders that initiate both men and 

women? As the three following sections on five androgynous Masonic - or, 

more correctly, "quasi-Masonic" - orders will show, there were obviously two 

reasons for giving the women their own kind of "Masonry." One reason is very 

laudable. The female relatives of Master Masons were entitled to Masonic aid in 

case they should become widowed or destitute, but they had no means to prove 

their Masonic ties. Therefore, they received their own organizations, in which 

also Master Masons participated, and were given secret signs of recognition that 

the Masons knew. This guaranteed that Masonic benefit was extended to women 

who in fact were entitled to receive it. 

The second reason is not quite so honorable. Already in the beginning of 

Freemasonry, the wives of Masons and women in general were not satisfied with 

the men coming home late, wearing curious symbols, meeting at secret places 

with mysterious persons, and performing strange rituals without being allowed to 

talk about it. Since the Masons wanted to evade the attacks by women, whose aid 

they needed badly for beneficial causes, they appeased them with the generous 

present of "Freemasonry for women." Thus, in the late 19 th century the male 

Instructor who opened the lectures of the androgynous Order of the Eastern Star 

addressed the audience as follows: "Ladies: - We met and welcome you here for 

a double purpose. First, that we may inform you as to your true relationship to 

the Masonic Fraternity, and thus remove any prejudices that you may have 

entertained against us; and Second [sic], to confer upon you the beautiful, 

instructive and useful Degrees of the Order of the Eastern Star." 1409 One gets the 

impression that all female degrees are "beautiful, instructive, and useful." The 

women seem to be fed on giving and receiving charity. Can these androgynous 

rituals be compared in any way with true Masonic rituals? What about the 

original background of operative stonemasonry? Why is there a growth in 

Biblical symbols and teachings? The following five sections will analyze the 

new content and symbolism of Masonry as practiced by women. The first order, 

Masonry of Adoption founded by Albert Pike, is long extinct. The others are still 

1408 Cited in Shepherd, "The Landmarks of Freemasonry," printed in Little Masonic Library, vol. I, p. 

15. Macoy Publishing & Masonic Supply Co., Inc. (publ.). Italics added. 

1409 Macoy, Manual of the Order of the Eastern Star, 1869, p. 13.

464 


working and are very popular among the North American population, especially 

the Order of the Eastern Star, which belongs in a way to the social status. 

7.2.1 Mysteries of Isis as substitute for 

"real" Freemasonry: American Masonry 

of Adoption by Albert Pike 1410 

When trying to trace back the Masonry of Adoption in America to its origins, 

Coil's Masonic Encyclopedia 1411 is not very helpful, failing to identify the author 

and the year of the ritual's creation. According to the "Publisher's Introduction" 

prefacing the rite, "Henry Wilson Coil was apparently unfamiliar with Pike's 

version of the "Masonry of Adoption" when he briefly wrote concerning it in his 

Masonic Encyclopedia." (p. 2). Coil also errs "in dating the ritual circa 1765 

rather than a century later" (p. 2). 

This little-known and long extinct Masonic rite was written and anonymously 

published by Albert Pike in 1866. The rituals are Pike's revision of the French 

"Maçonnerie d'Adoption." In his introduction, Pike lists seven degrees, which are 

Apprentice (Apprentie), Companion (Compagnonne), Mistress (Maîtresse), 

Perfect Mistress (Maîtresse Parfaite), Elect (Elue), Scottish Masoness 

(Ecossoise), and Sublime Scottish Masoness (Sublime Ecossoise) (cf. 

"Publisher's Introduction," p. 4). According to another source, 1412 there were 

twelve degrees. Pike's work herein employed contains the first three degrees. He 

has slightly revised the arcana (i.e., secret work) of the French rite, but provided 

endnotes in order to retain the essential modes of recognition for use in other 

jurisdictions (cf. "Publisher's Introduction," p. 2). In his own words: "The 

original work is more developed here. [...] it needed amplification, to make it 

worthy the thought and study of an intelligent woman." ("Introduction," p. 4). 

In his introduction, Albert Pike explains the provenance of the Rite of 

Adoption, which stems from a series of French degrees for women created about 

1765 under the patronage of the Grand Orient de France, flourishing under the 

Empire with the Empress Josephine at the head of the order. It was called "Rite 

of Adoption," because the Freemasons adopted in these degrees certain ladies, to 

whom the mysteries of this Masonry were made known (cf. "Introduction," p. 3). 

As this quotation already proves, by using the term "this Masonry," Pike was 

convinced that there was only one true Masonry that was reserved for men, but 

1410 

If not otherwise noted, the quotations for this section are taken from The Masonry of Adoption. 

Masonic Rituals for Women, Complete with the Verbatim Degree Lectures and the "Secret Work" 

by Albert Pike, 1866, new reprint with introduction by Kessinger Publishing Company. 

1411 

Cf. CME, "American Rite of Adoption," p. 13. 

1412 

"Rite of Adoption" in Collectanea (reprint) 1 (1978), Parts 2 and 3: 145-242; cited from 

"Publisher's Introduction," p. 1/5.


like Macoy when giving the reason for the establishment of the Eastern Star, he 

is aware that the female relatives of Masons have to make known themselves in 

the time of danger, in order to receive the aid which they are entitled to. They 

also have a right to direct their charities, and fulfill their part in human progress. 

As a consequence, there has to be some other form of Masonry for them: 

Our mothers, sisters, wives and daughters, cannot, it is true, be admitted 

to share with us the grand mysteries of Freemasonry; but there is no 

reason why there should not be also a Masonry for them, which may not 

merely enable them to make themselves known to Masons, and so to 

obtain assistance and protection; but by means of which, acting in 

concert through the tie of association and mutual obligation, they may 

coöperate in the great labors of Masonry, by assisting in and, in some 

respects, directing their charities, and toiling in the cause of Human 

Progress. ("Introduction," p. 3) 

Although it might seem a little contradictory if Pike calls this form of 

Masonry merely a "cooperation," the rite has enjoyed regularity and was 

accepted by male Masonry: "The Masonry of Adoption is regularly attached to 

the Ancient and Accepted Scottish Rite, and under the protection of the Mother 

Supreme Council of the 33d degree, at Charleston, South Carolina." 

("Introduction," p. 4). 

Before we go into the depths of the ritual, we think it important to state that 

the Rite of Adoption comes closer to Craft Freemasonry including the High 

Degrees than any other of the androgynous rites dealt with in the following 

chapters, not only due to the symbolism employed (e.g. Jacob's ladder, Masonic 

trowel, several "squares," veils, etc.), but also because of the question-andanswer 

dialogues which closely resemble old Masonic catechisms. Several parts 

of the ceremonies bear striking resemblance to Masonic procedures; thus, the 

candidates are bound with chains, which reminds us of the Masonic cable-tow. 

Moreover, the phraseology contains many Masonic peculiarities, such as age and 

hour, which are left out in the rites of the Eastern Star and the Amaranth. 

The French degrees undoubtedly had some affinity with High Grade 

Freemasonry, as we note, for example, that the Mistress was made to 

ascend a "mysterious ladder," the five rungs of which were denominated 

CANDOUR, SWEETNESS, TEMPERANCE, TRUTH and 

CHASTITY. That these at least partially find counterpart in the former 

obligations associated with the old rungs of SHOR-LABAN, MATHOK 

and EMUNAH on the Ladder of Kadosh cannot escape observation; nor 

can the fact that the two sides or supports represented "The love of God 

and our neighbors." ("Publisher's Introduction," p. 1) 

Although in Pike's redaction, the ascending of the ladder has been removed, 

the ritual still remains in many features truly Masonic: "No honest Mason can

466 


deny that the Adoptive degrees still bear more than slight resemblance to Pike's 

work with the Scottish Rite; while the veil ceremony is familiar to all York Rite 

Masons." ("Publisher's Introduction," p. 1). Thus, Pike can lawfully exclaim: 

"[...] you can feel that you are not mocked with an unreality, when what is 

conferred upon you is called Masonry." (I., "Lecture," p. 43). The American Rite 

of Adoption contains more Masonic and less Biblical allusions and symbols than 

the androgynous rites of the Eastern Star and the Amaranth. Since Coil's 

Masonic Encyclopedia states that the Eastern Star was partly suggested by the 

French Rite of Adoption, 1413 we have given the American Masonry of Adoption 

by Pike precedence over the analysis of the Eastern Star and the Amaranth, its 

original third degree; annotating in footnotes whenever we have found such 

alleged similarities. There were comparatively few. 

In Pike's Masonry of Adoption, the lodge called "Hall" is regarded as 

composed of four quarters, which are called "Realm": the Masonic East is Asia, 

the West, Europe, the North, America, and the South, Africa (I, p. 7). This is not 

arbitrarily chosen, but on the background that in the Orient, "the light of 

civilization and science first arose. This is symbolized by the image of the Sun 

[...]" (I., p. 55). 

The Venerable Master (A) and the Admirable Mistress (a) have their seat in 

the center of the East (Asia), she on his right. On their "northern" side is placed 

1413 Cf. CME, p. 11.


the Orator (D), and on their "southern" side the Aumoness (d). In the North- 

Eastern corner is the station of the Brother Treasurer (E) and the Sister 

Treasuress (e), and in the South-Eastern corner of the Registrar (F) and the 

Registress (f). In front of the Venerable Master and the Admirable Mistress are 

placed the Senior Master of Ceremonies (G), the Mistress of Ceremonies (g), the 

Junior Master of Ceremonies (H), and the Deaconess (h). The Inspector (B) and 

Inspectress (b) are stationed in the realm of Europe, facing the East; he at the end 

of the rear row of seats, and she at the end of the front row, on the column of 

America. Next to the Inspectress (b) sits the Introductress (i). Opposite of them, 

also in the realm of Europe, are the stations of the Preceptor (C) and the 

Preceptress (c); she sits at the end of the front row of seats, he at the end of the 

rear row, on the column of Africa. Next to the Preceptress (c) sits the Introducer 

(I). Inside the door of the Hall, the Warder (J) is stationed, and outside the 

Sentinel (K). The Anteroom is marked (x) in the diagram. The office of a 

Chaplain is optional. If the Venerable Master defers to the Admirable Mistress 

the honor of presiding, he changes places with her (I., p. 10) and sits to her right 

as her advisor. 

There are six officers called the "Dignitaries": the Venerable Master, the 

Admirable Mistress, the Inspector, the Inspectress, the Preceptor, and the 

Preceptress (I., p. 10/11). As to the election and appointment of officers, it is 

striking that the Brethren have no vote 1414 (I., p. 14). The three female 

dignitaries, the Mistress, the Inspectress, and the Preceptress, are elected 

annually by ballot, the Sisters, the Companions and Apprentices having the right 

to vote. These three also appoint the other officers with the accordance of the 

Mistress and one of the other two female dignitaries. As the day of installation, 

the first of November, All Saints, is chosen. 

Besides the anteroom and the preparation room, there is a Chamber of 

Reflection, as we have it in certain Craft rituals. It is a small room hung with 

black, without furniture besides a small, black-covered table, and a rough 

wooden stool, with a single candle on the table. Whereas in Craft Masonry there 

is the word V.I.T.R.I.O.L. on the wall, next to several mural paintings alluding to 

death, we find here a number of phrases: The fear of the Lord is the beginning of 

Wisdom. / She that walketh uprightly, walketh surely. / Blessings are upon the 

head of the just. / Love covereth all sins. / She who receiveth instruction, is in the 

way of life. / The lip of Truth shall be established forever. / She that walketh 

with the wise shall be wise. / The companion of fools shall be destroyed. / 

Whoso keepeth her mouth and tongue, keepeth her soul from troubles. (I., p. 9). 

These sentences are a mixture of morality (with the tenets of Truth, Wisdom, and 

Love), warning (destruction of the foolish), and the advice to keep secrecy. 

1414 This is a remarkable difference with regard to the Eastern Star and the Amaranth, where a degree 

can only be conferred when a Master Mason in good standing presides. In the Masonry of 

Adoption, male Freemasons seem to have less power.

468 

First Degree (Apprentice) 


The decoration of the Hall and adjacent rooms differs in each of the three 

degrees. In the first degree, that of Apprentice (cf. p. 7-9), the colors are very 

important. The Hall is hung with sky-blue drapery, reminiscent of the "clouded 

canopy" of Craft Masonry. The chairs in Asia have red drapery, and a crimson 

canopy over them. The table of the officials in Asia is also covered with crimson, 

the one in Europe with green. The chairs of the officials in Europe are green as 

well. A little to the East of the center of the Hall stands the altar, which is 

covered with a light blue cloth, on it evergreens and flowers. 

The seating of the officers and members is submitted to rules: The Sisters sit 

in the front rows and the Brethren in the back rows. Visitors are to be seated at 

the head of the column of America. Sisters of the highest degrees according to 

Pike's system, those of Écossoise or Sublime Écossoise, are placed in Asia, on 

either hand of the Venerable Master and the Admirable Mistress, together with 

the Brethren of the 18 th and higher Masonic degrees (I., p. 12), because the East 

is a place of honor. 

In the middle of each side of the Hall there are two columns of the Composite 

order, who have a statue or a figure in relief. In Asia, this figure represents 

Wisdom on the right and Silence on the left. In Europe, the statues are 

Devotedness on the right and Sanctity on the left, whereas in America, there is 

Modesty on the right and Candor on the left. Finally, in Africa, there is the figure 

of Loving-Kindness or Charity on the right and Generosity on the left. The ritual 

suggests that Wisdom may be represented by Athene, Silence by the "mysterious 

and inexplicable Sphynx" (I., p. 55), Devotedness by Joan of Arc and Sanctity by 

Saint Cecilia. 

As to the equipment, there is a transparency which represents a five-pointed 

star placed below the table in front of the officials in Asia. 1415 The main Masonic 

symbol, the square, can be observed hanging above and in front of these officers; 

but it is a square with four sides of gilt bars. In the center of it, instead of the 

Craft symbol G, there is the letter "I :: "(I., p. 8). We will later see that this refers 

to Isis. There are other transparencies placed on the table of the officials; thus, in 

Asia there is one representing the sun, in America there is a transparency 

representing the crescent of the moon, and on the table of the officers of the 

column of Africa, there is one representing the five planets Mercury, Venus, 

Mars, Jupiter, and Saturn. 

Between the two tables in Asia, there is a painting or transparency which 

represents on one side the Ark resting on Mount Ararat, and on the other side, a 

pyramid of seven stories, the stages being painted, from the bottom upward, 

green, blue, white, violet, orange, scarlet, and black. Between the two there is a 

ladder which has seven steps. The Ark, the pyramid, and the numerical 

symbolism of seven are thus explained in the lecture at the end of the initiation 

ceremony: 

1415 

This five-pointed star is the first symbol that Masonry of Adoption has in common with the 

Eastern Star and the Amaranth.


In the old ceremonial of this degree, the account of the flood, and that of 

the building of the Tower of Babel, and the dispersion of its builders 

with the confusion of languages, were recited to the Neophyte. 

The Flood is a symbol to us of that certain destruction of the State 

which must sooner of later result, when there is no longer any general 

care for the public good [...]. 

Seven days after JEHOVAH ordered Noah to enter the Ark, and on 

the seventeenth day of the second month, the rains commences. By twos 

and sevens, the animals [...] entered the Ark. In the seventh month, on 

the seventeenth day of the month, the Ark rested on Ararat. [...] 

The pyramid represents [...] the Seven Stages of Borsippa. It is 

supposed to have been the identical Tower of Babel [...]. (I., p. 56) 

On the altar are the Bible, an ebony cross with three transverse bars, and a 

naked, cross-hilted sword (I., p. 8). In Asia on the table to the north is a pan with 

alcohol and salt, and a small vessel of incense. On the table to the south, there is 

a basin of pure water with a napkin. In front of the second and third female 

officer on the floor, there are pans of alcohol and salt. 

Similar to Craft and High Degree Masonry, the light symbolism is very 

elaborate. As we have seen in the Order of the Red Cross of Constantine, where 

16 candles denote the letters of the expression in hoc signo vinces, the number 

and formation of candles plays an equally important role in Adoptive Masonry: 

"Before each of the six principal officers are two lights; and on each side of the 

altar one, forming a square. The number two and its multiples are sacred in these 

degrees." (I., p. 9). We shall later see that two is the age of an Apprentice, and 

multiples thereof are the ages of the two other degrees. Also, at the 2 nd and 4 th of 

the meetings which are to be held on four feast days, there is to be no conferral 

of degrees but a Table Lodge (supper) after a lecture or oration on a Masonic 

subject (cf. I., p. 14). The raps / knocks of the degrees also consist of two and the 

multiples. In the purification ceremony of the first degree, the aspirant's right 

hand is passed twice through a flame. 

The clothing and jewels are as follows: the male dignitaries and officers wear 

their usual jewels of the Master's Lodge. Each female officer is decorated with a 

broad, watered, sky-blue ribbon, which she wears from right to left across the 

body. Over the heart she wears a small trowel of gold, which is suspended by a 

blue ribbon. Each sister wears an apron 1416 , which is made of white satin instead 

of white lambskin, and edged with sky-blue. While the apron of an Apprentice is 

plain, the women of higher degrees may have symbols relating to the degrees 

painted or embroidered upon them, such as the Ark on Ararat, the Ladder, the 

Pyramid of Seven Stages, the Edenic tree, etc. (I., p. 13). The apron of the 

Mistress is fringed with gold. All members wear white kid gloves, which are 

edged at the wrists with blue ribbon. 

1416 In the Eastern Star and the Amaranth, the women do not wear aprons; these remain the badges of 

male Masons. In the Order of the Rainbow for girls, only a tiny apron is worn symbolically around 

the wrist.

470 


The Mistress Masons are entitled to wear a burning Heart of gold, in whose 

center is a pomegranate. The jewel of the Mistress is a Ladder of gold with seven 

steps, on the upper end of which there is a diamond five-pointed star, "a symbol 

of intellectual light and spiritual knowledge." (I., p. 57). 

Those who have the second degree wear the bracelet of the order on their left 

wrists, which is made of blue satin and tied with ribbons of the same color. On it 

are written letters the Hebrew words for "Silence and Virtue" (cf. I., p. 13). 

The Inspectress wears a gold Cross of the Holy Ghost, with a white dove 

upon it (I., p. 13), as a "symbol of that devotedness which sacrifices itself for 

others" and as a token of her "own Faith and Contrition" (cf. I., p. 64). The 

Preceptress wears a bent bow of gold, with an arrow on the string, as a "symbol 

of Truth, which every Masoness seeks to attain" (cf. I., p. 64). The aprons of 

these two dignitaries are fringed with silver. 

The alphabets and symbols for the officers have already been dealt with in 

Section 4.4.2 on alphabets and cipher writing. The language of Adoptive 

Masonry knows several other peculiarities; thus, instead of the period, four 

points are used after an initial or an abbreviation (::), where a Craft Freemason 

would have set three points (∴) (I. p. 15). The system of dating documents is the 

Masonic counting according to A::L::, e.g. Anno Libertatis, beginning with 1776 

(cf. I., p. 15). The plaudit is the same for the first three degrees of Adoptive 

Masonry, except for the sign preceding it: six raps by twos, the sign of order, and 

the exclamation "Huzza!" four times repeated (cf. I., p. 15). 

Opening Ceremony of the First Degree 

The Venerable Master raps once (in the ritual, raps are symbolized by [·] ), 

and calls the Brethren and Sisters to order. This is executed by rising, placing the 

hands on the chest, the right on the left, open, and the two thumbs meeting at the 

points and forming a square (I., p. 17). 

Then, he asks the Sister Inspectress what constitutes their first care when 

assembled, and she answers, "To see that the door of the Lodge is duly guarded" 

(I., p. 17), which corresponds to the Craft's expression "properly tiled." Then 

follows a similar procedure as in Craft Masonry - it is made sure that the Sentinel 

guards the door. Hereafter, the password is taken from the members. Then, the 

Preceptress raps twice and reports to the Inspectress that all is as it should be on 

her column, and the latter reports to the Venerable Master that all is in order on 

both columns. 

Then follows a long and interesting question-and-answer dialogue, which, in 

contrast to the androgynous orders of the Eastern Star and the Amaranth, has 

close similarity to Craft questions and ancient Masonic catechisms. The 

Venerable Master asks the Sister Inspectress whether she is an Apprentice 

Masoness of Adoption, and she replies that she believes so, because "an 

Apprentice doubts and believes, but knows nothing" (I., p. 18). She further 

answers that she is apprenticed to duty till death. Then, she has to answer where


she was adopted an Apprentice, just like the Craft Mason is asked where he was 

made a Mason. She answers, "In the bosom of the Lodge" (I., p. 18). Afterwards, 

she is asked what numbers represent the Lodge, which are one and four, one 

because "Harmony, Loving-kindness and its purposes make it so" (I., p. 18), and 

four because "it is one whole of four parts" (I., p. 19), respectively Asia, Europe, 

Africa, and America. Then, she has to state what kind of works are performed in 

these four parts: In Africa and America labor the Brethren and Sisters at works 

of Charity and those that benefit society and humanity. The light symbolism 

plays a role in the following answer, when she is asked by what light they work. 

It is the light of the "five-pointed Star in the Orient" (I., p. 19) 1417 . The Sisters 

Inspectress and Preceptress labor in Europe in presiding over their columns. 

Here, the Venerable Master asks Sister Preceptress what she teaches her column, 

which is "To work, to obey, to hear and be silent" (I., p. 19). Then, he asks Sister 

Inspectress what she teaches to both columns, which is "Faith, Hope and 

Charity" 1418 (I., p. 19). In Asia labor the Venerable Master and the Admirable 

Mistress, teaching "Truth 1419 , Justice and Love of Country" (I., p. 19). 

Finally, the Venerable Master asks the Inspectress with what all should labor, 

which is "Sincerity and Loving-kindness" (I., p. 19). She has to answer how the 

Mistress is clad, and replies "In white and blue" (I., p. 19). Then follow the 

peculiarities of Masonic age and time: she states her age as Apprentice, which is 

two years, and that "The Moon is rising" (I., p. 20). This is the keyword for the 

Venerable Master to open the Lodge of Adoption, "in the name of God, and to 

His Glory," and "dedicated to Beneficence and Patriotism" (I., p. 22). 

Initiation Ceremony of the First Degree 

Prior to initiation into the first grade, the candidate is prepared. She has to be 

a relative of a Mason and must be at least sixteen years old. Married ladies can 

only be received by written consent of their husbands, and girls under 18 need 

the written consent of their parents (I., p. 23). The admission is the result of a 

ballot; two black balls reject the candidate. It is interesting to note that when men 

are initiated, one black ball rejects the applicant (I., p. 23). When the ballot is 

upon the application of a lady, only the ladies have a right to vote, which 

diminishes the power of the male Masons. Before the Opening of the Lodge, the 

elected candidate is conducted by a Sister into the Chamber of Reflection, where 

she is left alone to ponder upon her decision. In the Hall, no lights are burning 

except for the transparencies and the pans of alcohol and salt. The columns in the 

Hall and the small tables in Asia are decorated with evergreens and flowers. 

1417 

This is the symbol which Masonry of Adoption has in common with the Orders of the Eastern 

Star and the Amaranth. 

1418 

Faith and Charity are officers in the Amaranth, and Hope and Charity are officers in the Order of 

the Rainbow for Girls. "Faith, Hope, and Charity" are also the tenets of Craft Masonry, Charity 

being the greatest of these. 

1419 

Sister Truth is also an officer in the Amaranth.

472 


After the Opening of the Lodge, the Venerable Master sends the Deaconess to 

prepare the candidate, who enters the Chamber of Reflection and asks the 

candidate whether she has read and understood the sentences written on the 

walls. If the candidate still resolves to proceed, she is caused to lay aside her 

gloves, earrings, and rings, which she will later be given again, just like a male 

Mason who is deprived of his "metals" for initiation. Her sleeves are turned up, 

so that her arms are bare below the elbows. This corresponds to the naked breast 

in Craft Masonry. Then, she is blindfolded with a kerchief of white cambric. The 

reasons therefore are explained to the candidate in the lecture following her 

initiation: "[...] the bared arms were symbolical of toil; the bandage which 

covered your eyes, of ignorance and error; and you were deprived of your jewels, 

to teach you that you ought always to be ready to dedicate your ornaments to 

charity [...]." (I., p. 57) 

The Introducer reports to the Preceptress that there is "an unusual alarm" (I., 

p. 25) at the door, and the Brother Introducer is sent to ascertain by whom the 

alarm is given. He partly opens the door and asks: "Who asks admission by the 

Sacred Number?", to which is replied: "A daughter of Khevah, who desires 

initiation" (I., p. 26). Now follows a dramatic entry: the door is thrown open, and 

both the Introducer and Introductress take a hand of the candidate and lead her 

within the door, which the Deaconess closes with a loud noise. The Venerable 

Master gives one loud rap on a gong and cries: "Halt!" He asks whether the 

Brother who vouches for the candidate is present, and this being so, he warns 

him that he will himself be expelled if she proves unworthy (I., p. 27). Then, he 

asks the Brethren and Sisters whether they are satisfied with this testimony, and 

they raise the right hand, which is the sign of assent (I., p. 28). The negative sign 

would be to extend the right arm to the front, with the palm to the right, and to 

carry the hand round to the right, as if repelling something (I., p. 28). The 

consent given, the Venerable Master orders to place the aspirant on the "brink of 

the precipice" (I., p. 28), and she is placed between the Inspectress and 

Preceptress and left standing by herself in profound silence. Some minutes later, 

soft, slow music begins to play, and the Venerable Master asks the aspirant on 

whom she relies in the time of trial, to which she answers, upon God. The next 

question is, in search of what she came there, and similar to Craft Masonry, she 

answers, of "Light and Truth" (I., p. 29). Then, she has to express the idea she 

has about Masonry, and to give her reason for seeking initiation, after which the 

Venerable Master asks the Orator and the Aumoness how they can be assured 

that the candidate has not come out of mere curiosity. The two officers demand 

that she undergo all the customary test, and travel in the way that they all have 

gone before her (I., p. 29). 

As a preparation, the Junior Master of Ceremonies throws a long chain of 

small links of light white metal over her neck, and wraps its ends round her two 

wrists placed together. This is reminiscent of the cabletow around the neck of the 

candidate who is initiated into the first degree of Craft Masonry. Then, the 

Senior Master of Ceremonies and the Mistress of Ceremonies walk her once 

around the Lodge, through America, Asia, Africa, and Europe, and then through


America to Asia. They stop at a table with a basin of water. While the aspirant 

washes and wipes her hands, which have therefore been released, the Venerable 

Master explains this ceremony: 

We are all in bonds to our appetites, infirmities and passions. In the 

ancient Initiations the Candidate was required to wash her hands in pure 

water, as a symbol of purification, and as a solemn pledge of future 

innocence and rectitude. If you are willing to give us the same pledge, 

do so, by the same symbol! 1420 (I., p. 30) 

After this ceremony of purification, the candidate's hands are confined again, 

and she has to make the circuit of the Lodge once more, halting at the table with 

the burning alcohol. During her travels, the Venerable Master reads a 

metaphorical text, according to which she should practice charity and hospitality, 

in order to be rewarded by the "Chief Shepherd" with a "crown of glory that 

fadeth not away" 1421 (I., p. 30). Another purification ceremony awaits the 

candidate; the Venerable Master explains to her that they are all bound to their 

prejudices, follies, and frivolities, from which they must be purified by fire. 

Since two is the sacred number, the Senior Master of Ceremonies frees the 

candidate's hands and passes her right one twice through the flame: 

Are you willing, by the proper symbol of purification, to give us your 

pledge that you will endeavor to free yourself from the weights and 

impediments that hold the soul chained down to earth, and restrain its 

aspirations toward the Infinite and the Divine? [...] 

[T]he flame, the smoke and the perfume of incense, ascending 

heavenward, are eloquent symbols of the aspirations of the Soul, and of 

the thoughts of adoration unutterable in words. (I., p. 31) 

When the Senior Master of Ceremonies has reported to the Venerable Master 

that the aspirant has made the two symbolic journeys and passed through the 

"baptisms of water and fire" (I., p. 31), the Venerable Master burns incense in 

token of their gratitude to God. The Inspectress and Preceptress likewise throw 

incense into the pan on the table; the first as a token of trust in His Mercy, the 

second as a token of penitence and hope of pardon by the "Infinite Love" (I., p. 

31). 

In the silence which follows, the Brethren, with drawn swords, which point to 

the floor at a 45° angle, step in front of the Sisters, who sit down behind them, so 

as not to be seen by the candidate. All is in gloom and the air is filled with 

incense, when the Mistress of Ceremonies removes the candidate's bandage, 

"who sees herself almost alone among men" (I., p. 32). This is a strange "shock 

of enlightenment," not to be found in the other androgynous orders dealt with in 

1420 

This procedure, as Ceremony of Ablution, is also practiced by the Order of the Amaranth. 

1421 

The Wreath of Amaranth, with which the candidate for the Order of the Amaranth is crowned, 

also is a "crown that does not fade."

474 


the following chapters, since there is almost nothing visible in the "light," and 

the aspirant finds herself surrounded by armed men, although she has chosen an 

order for women. Also, the accompanying noise is missing. The following quote 

by the Venerable Master explains the situation: 

Through the darkness of doubt and gloom we advance towards the Light 

and Truth. Through the clouds and shadows of the night of death we 

pass into the realms of Immortality. The afflictions and calamities of 

life, which are its darkness, and the gloom which broods over the 

precincts of the grave, not the light of health and the enjoyments of 

prosperity, chasten us and fit us for eternal life. (I., p. 32) 

Thus, instead of the "light," the aspirant perceives the "gloom" as a 

preliminary stage to death, and it becomes even worse: The Venerable Master 

raps once, whereupon all the lights are extinguished, and a slow, sad, and solemn 

music begins to play. The candidate's bandage is replaced by the Mistress of 

Ceremonies, while the Venerable Master recites Biblical verses: "He that hatheth 

his brother is in darkness, and walketh in darkness, and knoweth not whither he 

goeth, because that darkness hath blinded his eyes" (I., p. 32). Then, he 

enumerates two Biblical examples of heroic women, the first being Jephthah's 

daughter, who is slain by her father because he has promised her to the Lord 1422 , 

and the second Ruth, who went with her mother-in-law to become a gleaner in 

the fields of Boaz. The Venerable Master sums up these examples by stating: 

"The law of Duty is the law of Masonry. Truth and the Right are the Light of 

Masonry. You seek that Light." (I., p. 34). The aspirant has to affirm that she is 

going to imitate the pious affection of Ruth, and the noble resignation and 

devotedness of Jephthah's daughter, and that she is willing to assume a solemn 

obligation. Upon her affirmation, the Venerable Master exclaims: "Open, then, 

the doors of the Temple of Light, Truth and Virtue! That she may enter in!" (I., 

p. 35). This temple is a symbol for the Hall or Lodge room, which now is 

lighted, the officers are at their stations, the Sisters stand in front of their seats in 

the front rows, and the Brethren behind them, stretching out their swords 

horizontally in front of the Sisters. 

The Venerable Master quotes "Arise, shine! For thy light is come [...]. Lift up 

thine eyes round about, and SEE!" (I., p. 35), at the last word striking a loud 

blow with his mallet, which is also done simultaneously by the Inspectress and 

Preceptress, while all the Sisters are clapping their hands at the same moment. 

This is the real "shock of enlightenment," and the bandage falls. To increase the 

dramatic situation, the music strikes a loud chord and plays a bold air, which is 

softening into a slow and tender one (I., p. 35). Hereafter, the Venerable Master 

hails the aspirant as "Daughter of the Light," and calls her "Hand-maiden of the 

Truth" and "servant of Duty" (I., p. 35/36) 

1422 This is the most obvious similarity to the Order of the Eastern Star, in which Adah (Jephthah's 

daughter) and Ruth are separate degrees and also officers.


Then, the Brethren form the Arch of Steel with their swords, which we have 

already encountered as a Masonic (and common) symbol of honor, through 

which the candidate is led to the altar for obligation, where she is facing the East. 

The Venerable Master and the Admirable Mistress stand at the other side of the 

altar, facing the West, the Sisters form a circle around them and the candidate, 

and the Brethren form an outer circle 1423 and raise their swords, which form a 

roof of steel over her head (I., p. 36). 

My Sister, the sword of a Freemason is the symbol of Loyalty and 

Honor. The Arch of Steel under which you advanced to the altar, and 

the roof of steel, under which you have assumed your obligation, are the 

symbol and pledge of the protection henceforward due to you from 

these Brethren, and all others of the Brotherhood of the Rite of 

Adoption. (I., p. 36) 

These two ceremonies next to loyalty also represent devotedness (cf. I., p. 

59). After the obligation, the candidate is relieved of her bonds, "that she may 

hereafter be truly free!" (I., p. 37), and the Venerable Master strikes her with the 

blade of his sword lightly on the left shoulder, and then on the right 1424 , and 

"creates and constitutes" her an Apprentice Masoness (I., p. 37). Then, he gives 

her his hand and assists her to rise, which is a very simple variant of the Masonic 

"raising." Afterwards, she is invested with the badge, which is the white apron. 

Here, it is interesting to see how this male Masonic symbol has been transferred 

into one appropriate for women, by stating the parallelism in the Hebrew 

language of "white," "Moon," "Isis" on the one hand, and "blue," "Venus," 

"Love," "Perfection," and "Hope" on the other: 

Its color is an emblem of purity and innocence. White was, in the 

Hebrew language, [...] laban and labanah. The latter word was also the 

name of the Moon, symbol of ISIS, the Great Nature-Goddess of the 

Egyptians, of whose mysteries this Rite is the successor. The same word 

meant purity. It is therefore the appropriate color for your sex [...]. It is 

especially appropriate for those who, initiated, have become the Handmaidens 

of TRUTH, the innocent and pure in heart. 

The color of its bordering is that of the Planet VENUS, symbol of 

APHRODITE, the Goddess of Love; and in the Hebrew, the same word 

which expresses that color means also Perfection and Hope. The apron 

is, for you, both a symbol and pledge. It is your profession of Faith and 

Practice as an Apprentice, pronouncing your Hope of Eternal Life, and 

1423 This has a parallel in the Eastern Star, where the officers form a circle around the altar to unite for 

prayer, while the other members form an outer circle, at a certain moment taking each other's hands 

(cf. OES ritual, p. 62). 

1424 This "knighting" ceremony also prevails in the Order of the Amaranth, where the head of the 

candidate is touched with the blade as well.

476 


your resolution to deserve that life by Innocence and Virtue. (I., p. 

37/38) 

In Craft Masonry, the white lambskin apron alludes only to purity and 

innocence, and not to the hope of eternal life; its meaning has been enlarged 

here. While Craft Masonry draws parallels to the myth of Osiris (cf. the character 

of Hiram Abiff), the creator of the Rite of Adoption has chosen the wife and 

sister of Osiris, namely Isis, as central figure. This is also a great difference to 

the Order of the Eastern Star and the Amaranth, which employ Biblical 

characters and do not dwell in ancient mythology - despite of the greater 

tolerance towards non-Christian members when using the latter. In the lecture 

which concludes the initiation into the first degree, the candidate will be told the 

reason for choosing expressively this Egyptian goddess as key figure of the rite: 

Freemasonry [...] is an association of men alone, from which, by its 

ancient and immutable laws, those of your sex are excluded. It is the 

successor of the mysteries of OSIRIS, ORPHEUS and DIONUSOS. But 

these were not the only mysteries of those ancient times. There were 

others, sacred to the Goddesses: to ISIS, CYBELE, CERES, and 

DIANA; and those to which females were admitted were not less 

venerable and mysterious than the others. These are revived and their 

ceremonies shadowed forth, in the Rite of Adoption. (I., p. 40) 

Afterwards, the candidate receives the jewel of the Order, the Trowel of 

gold 1425 , one of the chief symbols of Freemasonry, which she is permitted to 

wear as a token of her association by adoption with the Brethren of Freemasonry, 

in their exercise of "Charity and Patriotism" (I., p. 38): 

To us, as to them, it is a symbol of Harmony and Unity; being used to 

spread the cement by means of which the building has cohesion and 

solidity, and is able to resist the fury of the storm and the wasting 

influences of Time. As an emblem of labor, also, it is honorable to those 

who wear it worthily, by devoting themselves faithfully to the 

performance of Masonic duty [...]. (I., p. 38) 

The candidate obtains a pair of white gloves for herself, in order to accept 

them "as an earnest of that brotherly affection and esteem which each Son of the 

Widow will hereafter feel" for her (I., p. 38). Then follows a curious parallelism 

to Craft Masonry - just as the male Freemason used to receive a pair of white 

gloves for the woman of his heart, the female candidate receives an extra pair of 

white gloves for a man, "to him whom you may think most worthy to wear them" 

(I., p. 39). Hereafter, the candidate is given the "kiss of peace" 1426 by the 

1425 This is another difference to the Order of the Eastern Star and the Amaranth, for the latter have 

their own jewels and badges, and do not employ Craft symbols like the apron and the trowel. 

1426 This ceremony does not exist in the Eastern Star or the Amaranth.


Admirable Mistress, on both cheeks and on the lips, after which the Inspectress 

and Preceptress do the same. Then, the new Sister obtains the words, signs, and 

tokens of the degree, which are as follows: 

The SIGN is symbolical of the Ladder of Jacob. It is given by closing 

the fingers of the right hand, and with the thumb describing a line 

perpendicularly down the right side of the chest from the neck, and a 

parallel one upward on the left side, and then drawing three lines across 

the body, the first near the neck, the others below, and all from left to 

right. ("The 'Arcana'," p. 7) 

The three principal steps or rounds of the ladder signify Faith, Hope, and 

Charity (cf. "The 'Arcana'," p. 7). As shown in Section 4.6.2, "Jacob's Ladder" is 

also a symbol in the First Degree of Craft Masonry. The response to this sign is 

to take the tip of the right ear between the little finger of the right hand. The 

sacred word is AHOTH and means in Hebrew "a Sister." It is shared by letters, 

the sister and the one examining her taking it in turns to pronounce one letter, 

beginning with the fourth from the left, and then spelling it backward to the 

right, thus: TOHAH (cf. "The 'Arcana'," p. 7). The peculiarity of "spelling and 

halving" secret passwords is also taken from Craft Masonry. The password is 

HEVAH and denotes the Biblical Eve. It is needed to enter the Hall. The token is 

"to take each other by the right hand, the middle finger of each extended along 

the wrist of the other" ("The 'Arcana'," p. 7). While clasping the hands thus, the 

sacred word is given, as described above. There is a short dialogue as a prelude 

before giving the sacred word: "Have you this only? - I have something more. - 

What more? - A word. - Whose? - A Sister's. - Will you share it with me? - Yes, 

-- by letters. - Begin, then. - How shall I begin? - With the fourth." (cf. "The 

'Arcana'," p. 7). 

Having obtained the secret work, the candidate has to give the signs, words, 

and tokens to the Inspectress and the Preceptress as an exercise, and these two 

officers report that they recognize the new Sister as duly accepted. Then, the 

candidate is seated at the head of the column of Africa, where she has to listen to 

an elaborate lecture delivered by the Orator, after which follows the catechism: 

the Inspectress and Preceptress repeat in a long question-and-answer dialogue all 

the preparations, proceedings, and meanings of the first degree, in order to show 

the candidate how she has to reply in case of examination. Thus ends the 

ceremony of initiation into the degree of Apprentice, and the lodge is closed 

formally. 

Second Degree (Companion) 

For the initiation into the second degree, that of Companion, the equipment 

of the Hall is a little different. Thus, the transparency of the ark, pyramid, and 

ladder is replaced by one representing the garden of Eden and Eve's temptation.

478 


The pan of alcohol and salt on the table to the North in Asia is exchanged for a 

vessel used as censer, and a silver cup of incense with a small silver spoon. On 

the table to the South in Asia, there is a small square box of silver or glass, 

containing a paste of powdered biscuit, sugar and water, and next to it lies a 

small silver trowel. On the altar lies the open Bible, and upon it - instead of an 

ebony cross in the first degree - a silver four-sided square with a five-pointed star 

in the center. On top of this lies a naked sword. All members wear the bracelet of 

the degree (II., p. 5). 

For the staging of the legend, there is a small apartment near the Hall, which 

represents a garden with shrubs, plants, and flowers, in the middle of which 

stand an evergreen tree of holly or myrtle, and a pomegranate or dwarf-apple 

tree, on which hang apples or pomegranates. These two must be real or artificial 

trees, the rest may be represented by a painting. Between the two trees, there is a 

small altar, which is covered with a green cloth. At the foot of the tree with fruit, 

there is a representation of a serpent, and to make it more dramatic, he is "as lifelike 

as possible, his tongue protruding, and capable of being made to vibrate by 

the pulling of a thread" (II., p. 6). 

There is another small apartment which is hung with black and strewn with 

bones and tears of silver, in whose center stands a small table, covered with a 

black cloth, upon which is a skull; or either there may be a skeleton in a case 

near it (II., p. 6). 1427 On the table burns a single lamp or candle, and on a stool 

sits a Brother in a black robe with a naked sword, masked and with his hat over 

his eyes. 

In the rear of the altar, hidden behind a curtain until the six lights on the altar 

are lighted, sits a Brother, "dressed in a black domino, with a black mask, 

bearing a large sword" (II., p. 6). All the Brethren wear their swords, all Brethren 

and Sisters wear masks of white gauze or muslin, tied with black ribbons, and 

white gloves (II., p. 6); the officers wear black gloves. 

Initiation Ceremony of the Second Degree 

Any Sister having received the first degree is entitled, after one calendar 

month, to be initiated into the second, if she has been elected by ballot. She is 

prepared by the Junior Master of Ceremonies and the Deaconess in a room near 

the Lodge, and must be able to repeat by heart all the answers of the catechism. 

When the examiners are satisfied, they take from her a ring, blindfold her, and 

pass "a light chain of white metal twice round her body, one end being brought 

up behind, passed over the right shoulder and round the left arm, and held in her 

right hand." (II., p. 12). She keeps on her apron, but her jewel is removed and 

together with the ring is laid on the altar. Thus prepared, she is escorted to the 

door, on which the Junior Master of Ceremonies gives "six loud knocks, by one, 

two, and three" (II., p. 12), and the Deaconess announces a "Daughter of the 

1427 The bones are rather macabre, but the tears and one pair of crossed bones are also found on the 

Master's carpet of a Craft lodge. The skull is an equipment of the Craft's anteroom.


Lodge and Hand-maiden and Apprentice of Duty, who desires to be promoted 

[...] and to become a Sister of the Faith" (II., p. 13). 

When the candidate has answered the usual questions, the Deaconess warns 

her: "Thou enterest here of thine own free will. Whatever thou mayest encounter, 

it is of thine own choice. Murmur not, therefore, at any trial! I set a seal upon thy 

lips." 1428 (II., p. 14). The Orator, the Aumoness, the Inspector, the Preceptor, the 

Inspectress, the Venerable Master, and the Admirable Mistress now quote 

Biblical admonitions. The Venerable Master then orders the candidate to be 

placed "between the columns" (II., p. 16; instead of "on the brink of the 

precipice" (I., p. 28) in the first degree), where she is left by herself, while soft, 

slow, and plaintive music plays for a few minutes. The music having ceased, the 

Senior Master of Ceremonies and the Misstress of Ceremonies, each holding the 

candidate by one arm, lead the latter on her travels twice around the Lodge, 

which are to imitate the course of the moon: 

Venerable Master: Let the Aspirant journey from the West by 

the North to the East, and by the South to the 

West again, imitating the moon whom the 

ocean follows with her tides; and take good 

heed how she walks! [...] 

Admirable Mistress: Ponder the path of thy feet, and let all thy 

ways be established! 

Orator: Turn not to the right hand nor to the left! 

Remove thy foot from evil! Pride goeth 

before destruction, and a haughty spirit 

before a fall. (cf. II., p. 16/17) 

During her travels, obstacles are placed upon the floor, over which the 

blindfolded candidate has to pass, and others are held in front of her, so that she 

has to pass under them by stooping. On the second circuit, it becomes even more 

dramatic, since the Senior Master of Ceremonies seems to be attacked and 

involved into a combat with swords (cf. II., p. 17). Meanwhile, the Venerable 

Master quotes again Biblical verses, such as "In the way of righteousness if life; 

and in its pathway no death" (II., p. 17). He explains to the candidate that this 

journey is symbolical of the journey of life, consisting of difficulties and 

dangers, wherefore it is necessary sometimes to bow the head and humble the 

spirit. The Venerable Master also remarks that in ancient initiations, the initiate 

was subjected to more real and severe trials, e.g. crashes of thunder, lightening, 

falling waters, cries of wild beasts, and a leap from a height. He assures the 

candidate that the journeys she is to make are only symbolical of those, because 

1428 

This warning is also pronounced by the Conductress in the Order of the Eastern Star (cf. OES 

ritual, p. 38).

480 


"[w]e do not seek to terrify, but only to impress you. But we cannot wholly 

dispense with the ancient tests." (II., p. 18). 

After this "dangerous" journey, the candidate has to affirm that she is ready 

to shed her blood for those she loves, and a trick test is applied to her: 

The Aspirant is seated in a chair; the Mistress of Ceremonies turns up 

the sleeve and bares her left arm, to above the elbow. A ligature is then 

tied on it, as if preparatory to bleeding, and the Senior Master of 

Ceremonies pricks her slightly with a lancet or penknife, near the vein. 

Tepid water is made to run down the arm and drop from it, so that she 

may believe that she is really bleeding. (II., p. 18) 

Suddenly, the Venerable Master interrupts this procedure, stating that it is 

sufficient that the candidate was willing to shed her blood. Then, she is led on 

her second journey twice around the Lodge, on which she encounters no 

obstacles. The Venerable Master accompanies her travels with Biblical verses, 

and when they have ended, he explains to the candidate that this journey was 

also symbolical of life, namely of the peace and contentment that comes from the 

faithful performance of duties. 

After the journeys, the candidate's bonds are removed, and she is escorted 

into the Garden of Delight. The Mistress of Ceremonies and the Deaconess lead 

the aspirant in front of the altar, and the Deaconess whispers in her ear that 

before her is the fruit of her toils, she only has to reach out her hand, gather it, 

and eat it. She guides the blindfolded candidate's hand to the tree, makes her take 

an apple and bite it, whereupon the bandage drops from her eyes, and she 

perceives the surroundings by the light of the six candles. At this instant, there is 

"an imitation of thunder in an adjoining room," the music makes "a few loud, 

harsh, discordant chords, dying away in a plaintive minor cadence" (II., p. 22), 

and suddenly the armed Brother stands in front of her, lifting his sword over her 

head. Then follows the staging of the paradise scene; the Brother asks the 

candidate who tempted her to eat of the Tree of the Knowledge of Good and 

Evil, and the Deaconess answers in her stead that it was the serpent. Meanwhile, 

the Inspector approaches unseen and asks the "Avenger of Wrong" to stay his 

arm, for forgiving is nobler than punishing. The "erring daughter of Khevah" is 

led into the Chamber of Repentance to hear the lesson of someone who has 

sinned and repented. The candidate is again blindfolded and escorted into the 

dark chamber, where the masked Brother sits, with his head bowed upon his 

hands upon the table. A single light is burning. He tells the candidate the story of 

his "sad and mournful life," e.g. that he has been a respectable and moral citizen, 

a pillar of his church, reading the Scriptures, not working on Sabbath, blessed 

with health and strength, but not taking heed of the welfare of others. He was so 

self-reliant that he did not care to make friends, and his selfishness grew. Then, 

all his children died, and he had no sympathies and love of other human beings, 

because he had never cared for them. He concludes his story with the statement


that "[t]he poorest of men is he to whom no one is indebted for kindness; the 

richest, he whom most men owe for favors unrequited." (II., p. 27). 

Having heard this lesson, the candidate is again blindfolded and led into the 

Lodge room, which is only lightened by the transparency representing the 

temptation of Eve. The aspirant is seated in front of it, her bandage is removed, 

and the Venerable Master lectures about the corresponding Biblical account. 

Hereafter, the candidate is blindfolded once more, since she seeks the Light, and 

"Day cometh only after the Night, and only through the frowning gates of death 

the soul enters into the presence of the eternal splendors." (II., p. 31). The lights 

in the Hall are lightened, and the officers, Brethren and Sisters stand in their 

places unveiled. The Venerable Master quotes: "If we walk in the light, we have 

fellowship one with another. God is Light, and in Him is no darkness [...]." (II., 

p. 31). The candidate's bandage is finally removed, and she is conducted to the 

altar for obligation, which she assumes kneeling, with her right hand on her 

heart, and her left on the Bible and square. The Venerable Master and the 

Admirable Mistress stand opposite the candidate, the Sisters form a circle around 

them, and the Brethren an outer circle. Then, the Brethren form the Arch of Steel 

over the aspirant's head, the Venerable Master lays the blade of his sword on her 

head, and she repeats the obligation after him. 

After conclusion of the obligation, the Venerable Master and the Admirable 

Mistress conduct the candidate to the table to the South in Asia, on which stands 

the box containing the paste of powdered biscuit, sugar, and water. The Master 

relates to her that in the Eastern desert, the guest of the Bedouin is sacred by the 

laws of hospitality when he has tasted salt with him, even if he has murdered his 

host's brother. He places a little of the mixture between her lips with the trowel, 

saying "With this mixture of wheat-flour, honey and water, all symbols of God's 

bounteous and abundant providence for man, I seal your obligation and make the 

bounds of Companionship and duty indissoluble", and when she has swallowed 

it, the Admirable Mistress likewise eats of it, stating that by her the Sisters of 

every Lodge of this Order renew their obligation and pledge her true 

Companionship (II., p. 32). Then, the Venerable Master eats of it and promises 

that "by the same mystic and sacred symbol," all the Brethren of the Order renew 

their obligation and pledge true companionship and protection to her. He informs 

the candidate that "fine flour" in Hebrew is sulata, "honey" is dabas, and 

"water," mayim, and instructs her to remember at least the initials S::D::M::, or 

Samech, Daleth, and Mem (II., p. 33). 

Now, the candidate is escorted to the other table, where the Venerable Master 

lights the alcohol and throws incense into the flames, while offering a prayer. 

After several officers have quoted Biblical verses, the Admirable Mistress 

fastens the bracelet upon the left arm of the neophyte, and promotes her to be a 

Companion Masoness, under the motto of "Silence and Virtue." (II., p. 35). 

Then, she gives her the kiss of peace, whereupon the candidate receives the 

secret work:

482 


The SIGN is to take the tip or lower part of the left ear between the 

thumb and the little finger of the right hand, and then to place the two 

hands, open, and parallel to each other, in front of the upper part of the 

bosom, and tap the tips of the fingers of the two together three times. 

("The 'Arcana'," p. 8). 

The response is made by putting the fore- and second fingers of the left hand 

on the lips, and the thumb under the chin. The password is HABARAT, and the 

sacred word is ADEN; the examiner and the examined take it in turns to spell it 

by letters. The token is to take each other by the right hand, interlacing the 

thumbs, and spelling the sacred word. As in the first degree, a short prelude 

antecedes this ceremony. In the second degree, there is also a form of 

"summons," which consists in sending a letter with a piece of paper, on which 

are written the above-mentioned abbreviations, S::D::M::, including a ring; in 

case one needs assistance from other members. 

Having thus received the secrets, the new Companion is given back her ring 

and her jewel. Then, the Venerable Master takes the bitten apple from her, and 

gives her a whole and fair one instead. In this way, he has symbolically taken 

from her the fruit of the Tree of the Knowledge of Good and Evil, and given her 

a fruit from the Tree of Life, which is the "Truth" (II., p. 36). Hereafter, the 

newly-promoted Companion has to give the signs, words, and token to the 

Inspectress and the Preceptress as a test. In the following, the candidate has to 

listen to an exhaustive and philosophical lecture by the Orator, which deals 

mainly with the progress of the human race and society, and is completely 

bedded in the context of the time of the ritual, which is proved by the following 

quotation: "The Indian tribes of America were, a little while ago, mere savages, 

living by the chase and always at war; their women, slaves, doing all the 

degrading drudgery of savage life. To-day, some of them are Christian 

communities [...]," etc. (II., p. 47). The Orator even defends himself for 

addressing women with such a scientific speech about future and progress: 

No doubt, my Sister, many men would say that these are singular 

thoughts to be pressed upon the consideration of a woman. A few 

graceful prettinesses, some well-turned compliments, some superficial 

ideas in regard to beneficence, a trite summary of commonplace 

morality, and some self-glorification would, they think, have been more 

appropriate. Perhaps you yourselves wonder to what all this leads that 

we have said. (II., p. 48) 

The fact that he talks in this way to the women of his time shows that he 

takes the Masonesses serious and treats them like men, by letting them 

participate in the philosophical thoughts. We cannot fend off - without aiming to 

reproach or insult the Order of the Eastern Star and the Amaranth - the thought 

that these androgynous orders are a little more encumbered with "graceful 

prettinesses" and "commonplace moralities", expressed by floral, stellar, and


Biblical romanticism, than it is the fact in Pike's Masonry of Adoption. The latter 

offers a "more Masonic" approach for the women to "real" Freemasonry; which 

of course is our personal impression. One might argue that Pike's Masonry of 

Adoption applies silly tests, such as the bleeding ceremony, in order to thrill or 

frighten the initiates. But as it is, Pike's Masonry was not without charm, as 

being executed in the late 1800's. 

When the lecture is over, the Sisters Inspectress and Preceptress work 

themselves through the whole catechism of the second degree in form of a 

question-and-answer dialogue. Hereby ends the initiation ceremony of the 

second degree. 

Third Degree (Mistress) 

For the initiation ceremony into the third degree, that of Mistress, the Lodge 

room and the adherent apartments are again changed. Thus, there is a 

transparency in front of the Inspectress representing the Nile, and on his bank 

Pharaoh's daughter with her attendants, one of whom drawing the small ark with 

the infant Moses out of the water; and at a distant standing his young sister. The 

transparency in front of the Preceptress illustrates a scene in the Arabian desert, a 

woman (Hagar) sitting on the sand, and beside her under a bush lying her son 

Ishmael, above them being a cloud, and in the cloud a glory (III., p. 7). Between 

these transparencies, there is a third which represents a volcanic eruption at a 

distance, and in the foreground stand Lot and his daughters, and a little behind 

his wife, looking back at the destroyed city (III., p. 7). 

The lights are as in the previous degrees, with exception of six tall lights of 

blue wax, standing in front of the presiding officers in Asia in the form of a 

passion cross, with its head to the East, in this way (III., p. 7): 

* 

* * * 

* 

* 

This time, on the open Bible upon the altar lies a black passion cross, and on 

the table to the North in Asia there is a vessel of silver, containing eau de 

cologne, which is colored red like blood, with a small brush for sprinkling. On 

the table to the South in Asia there are a censer and a vessel of perfume for 

burning, as well as a wreath of evergreen and flowers. There are four veils in 

Europe, at the extreme western end of the Hall, from the North to the South, 

parallel to each other. Each is composed of two curtains, which can be drawn 

away to the sides by a cord. The first veil is black, the second crimson, the third 

orange, and the fourth green. 

Part of the preparation room, with only a chair or two and a small table, is 

needed, as well as a "workshop," e.g. a well-lighted small room with a table and 

chairs, on the table lying "stuff, materials, and implements for female labor:

484 


among them, needles and thread, knitting needles, and a spindle with yarn upon 

it." (III., p. 8). Then there has to be a small room serving as "encampment," in 

which is a tent; in the tent are a cot, one or two stools, and a table on which are 

bread, mild, and some fruit (III., p. 8). Inside the door leading from the 

preparation room is a white curtain. Another difference is that in this degree, the 

Venerable Master is addressed with "Most Venerable," the Admirable Mistress 

with "Most Admirable," and the Inspectress and Preceptress with "Admirable." 

Initiation Ceremony of the Third Degree 

Every Sister who has received the degree of Companion is, after the 

expiration of two calendar months, eligible for the third degree by the ballot. The 

Hall is profusely decorated with flowers and green leaves, and the Brethren and 

Sisters are in full dress and wearing their decorations and jewels. The Deaconess 

and the Junior Master of Ceremonies prepare the candidate, who is dressed in 

white, without jewels or ornaments, and with slippers on her feet, without 

stockings. This reminds us of the Craft's custom of the candidate being 

"slipshod," however, here the lady wears two slippers, which she even has to 

take off at a certain instance to walk barefoot. In her hair, the lady has to wear a 

white and a red rose. Her apron and jewel are laid upon the altar in the Lodge 

room. Her arms are both bare to above the elbows, and around her neck hangs a 

black ribbon, suspended from which is a black passion cross. The candidate 

further wears white kid gloves, which are edged at the wrists with blue ribbon, 

and a white flower upon her bosom (camellia, jasmine, or tea-rose). A white veil 

is thrown over her head (III., p. 15). It is a common practice to cover candidates 

on the brink of a "new life" with a white veil, like brides or nuns. 

The Deaconess and the Junior Master of Ceremonies lead the thus prepared 

candidate to the door of the Lodge. In the meantime, the portion of the Hall in 

the rear, where the veils are, has been separated from the rest by white curtains. 

A Brother in a black domino with a black silk mask and a drawn sword sits on 

the side of each of the four veils. Beside each of these Brethren is a small table. 

On the table of the first lies a gavel of steel, on that of the second a mallet and a 

chisel, on that of the third a trowel, and on that of the fourth, a square and a 

compass, with a tape-line, parallel rule, and other instruments. They also have 

each a Bible on their table. In none of the other androgynous orders dealt with in 

the following chapters is an accumulation of as many operative stonemasons' 

tools. 

There are no lights burning in the Lodge room, except for two lights on the 

table of each of the four guards of the veils. The Junior Master of Ceremonies 

raps thus at the door: ·...··...···...····. This time, the candidate is admitted "by the 

Sacred numbers of Pythagoras and the Kabala," as a Sister of Faith who want to 

"draw nearer to the True Light" (III., p. 16). She is led inside the door and halted 

at the white curtain, where her guides leave her, while a loud and harsh music 

plays, and imitations of lightning and thunder are in the further end of the Hall


(III., p. 17). When the music has ceased, the Senior Master of Ceremonies, 

masked and with a naked sword in his left hand, and a pair of tongs with a live 

coal, or one made to appear so with the help of phosphorus, in his right hand, 

approaches her. He warns her that she has entered a hallowed and sanctified 

place, which is dedicated to St. Mary of Bethany, who anointed the Lord with 

ointment, wiping his feet with her hair (cf. III., p. 17), subjects her to a test of 

purity: 

None but the pure in heart ought to enter here. As the Seraph laid up on 

the mouth of the Prophet ISAIAH a live coal taken with the tongs from 

off the altar, saying, 'Lo! This hath touched thy lips; and thine iniquity is 

taken away, and thy sin purged:' even so do I lay upon thy lips this live 

coal, taken from the altar of Masonry. [He places the coal against, or 

approaches it close to, her lips.] Be thou henceforth a Mistress in Israel, 

without guile! (III., p. 18) 

As he retires, the music plays some soft notes, and the white curtain is drawn 

aside, so that the candidate sees the black veil and the guard, with the naked 

sword and a gavel on his table, sitting in front of it. A grave voice from the 

extreme east of the Lodge says: "Through the dark gates of Death lies the only 

way to eternal life. Advance, Mortal! And pass through them, into the unknown 

realm beyond!" (III., p. 18). However, as the candidate approaches the black veil, 

the guard rises and seizes the gavel. He tells her that he represents the Archangel 

Michael, who guards the black gate of Saturn, and he informs her that she can 

only enter after having obtained the password where others have obtained it 

before her. Now, the Most Venerable Master in the extreme east recites Biblical 

verses about virtuous women, who work with wool and flax, lay their hands to 

the spindle, clothe their household with scarlet, etc. (III., p. 19). The Introducer 

and the Introductress escort the candidate into the workshop, in order to labor 

with the four or five Sisters who are sitting there, occupied with sewing, knitting, 

etc. After the candidate has chosen a work and labored at it for some minutes, the 

Deaconess reveals the password for the veil of Saturn to her, which is the 

Hebrew word that means "industry": SO-CAI-DAH (cf. "The 'Arcana'," p. 9). 

The candidate gives the password to the Brother, the black veil is drawn each 

way, and she can pass through to approach the crimson veil. 

In front of the crimson veil sits the Brother beside whom lie a mallet and a 

chisel. He represents the Archangel Gabriel, who guards the crimson gate of 

Jupiter, and also refuses to let her pass without the password, and sends her to 

acquire it as others did it before. From the north of the Lodge we hear the Most 

Admirable Mistress reciting the Biblical tales of Abraham, who has fed three 

men in whose appearance the Lord visited him, and the story of Lot who invited 

two angels to eat in his house - in short, lectures of hospitality. The Introducer 

and the Introductress lead the candidate into the tent, at whose entrance they seat 

her. After some time there comes a weary, old, feeble Brother, poorly dressed, 

and the candidate has to invite him spontaneously to take from the food and

486 


drink on her table and to sleep on her cot. After she thus has extended hospitality 

to the stranger, he reveals to her the password of the veil of Jupiter, which is the 

Hebrew word meaning "hospitality": NA-DAI-BOTH (cf. "The 'Arcana'," p. 9). 

With this word, she is allowed to pass the guard and approach the orange veil. 

The guard of the "orange-colored gate of Mars" is the Archangel Auriel, who 

rises, holding a naked sword in his left hand, and a trowel in his right. The 

candidate being without the password and hoping to be allowed to pass him, is 

thus rejected: "She hoped in vain: neither gold nor beauty can tempt me. I am a 

Mason. She must return." (III., p. 25). This remark contains a touch of selfimportance 

of the incorruptible Mason. The Orator in the south of the Lodge 

recites the Biblical passage from Gen. 45, in which Joseph 1429 forgives his 

brothers who have sold him to Egypt into slavery, and saves their lives by a great 

deliverance. The candidate has to seek the society of her Sisters, in order to 

practice forgiveness. Thus, she is conducted into the preparation room, where 

several of the Brethren and Sisters are conversing, when one Sister approaches 

her and admits that she has wantonly done her an injury. She makes up 

something to provoke and exasperate the candidate, and begs her to forgive her. 

When, sooner or later, the candidate is willing to forgive her Sister, the latter 

gives her the password of the veil of Mars, which is the Hebrew word for 

"forgiveness of injuries": KAPARAH (cf. "The 'Arcana'," p. 9). Invested with 

this password, she is allowed to pass the orange veil, and approaches the last one. 

In front of the green veil, which represents the "green gate of Mercury," sits 

the Archangel Raphael, who rises and lays his right hand on the square, compass, 

and other tools on his table. He tells the candidate that she cannot pass him 

without the password, for "[d]uty is inexorable as fate, and the Mason is the 

soldier of Duty. Neither persuasions nor the promises of reward can tempt me; 

nor the smiles and blandishments, nor even the tears, of beauty." (III., p. 28). 

Instead, she is sent to acquire the password as others have done before her. From 

the far east of the Lodge, the Inspector now recites Biblical passages, e.g. the one 

in which Haman, who hated Mordecai the Jew, exclaimed: "Yea, Esther, the 

queen 1430 , did let no man come in with the king unto the banquet [...] but myself 

[...]. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at 

the king's gate." (III., p. 30). The Introducer and the Introductress admonish the 

candidate to seek the silence and solitude of her chamber, in order to reflect and 

interrogate herself. They lead her into a small room which contains only a chair 

and a small table, on which lie pens, ink, and a paper with the title "Profession of 

Faith, and Resolves." The candidate is left alone to read this paper, which 

contains her future moral code, like "A Mistress of the Light should be 

magnanimous and possessed of true nobility of soul [...]," "Serene and selfpossessed, 

she will be neither elated by prosperity nor depressed by adversity," 

1429 This is the legend enacted by the Junior Lodge of Odd Fellows, who likewise draw on that 

symbolism of forgiveness. (This is no Masonic institution!) 

1430 Esther the Queen, who has saved her people from destruction by endangering her own life in 

front of her husband, is one of the officers and the third degree of the Eastern Star. There, she has a 

distinguished function, whereas she is only hinted at without further relevance in the Masonry of 

Adoption.


"Mistress of myself, the ill-nature of others shall not provoke me to retaliation by 

censure or sarcasm [...]," etc. (III., p. 81). If the candidate refuses to sign this 

paper, she is not allowed to go farther. When she has signed it, the Introducer 

tells her the password for the veil of Mercury, which is the Hebrew word 

denoting "magnanimity," or "nobleness of mind": RAMANOTH RUACH (cf. 

"The 'Arcana'," p. 9). She is led again to "enter the place of Light" (III., p. 32), 

and gives the password to the guard of the green veil, which is drawn apart. She 

passes through, and the guard immediately extinguishes his lights, so that there 

are only the transparencies illuminated. Overhead glows the letter I:: in the east, 

and the five-pointed Star in front of the Master and the Mistress, below. The 

symbols of the Sun, the Moon, and the five planets are illuminated as well. 

While soft music plays, the candidate is led round the extremity of the white 

curtain and seated in front of the transparencies between the two columns, facing 

the east. The Most Venerable Master explains to her the symbolic significance of 

the four gates and their guards, and why they have been chosen as a component 

of the third degree: 

[...] you have passed the four Veils, and the way to the Place of Light is 

open to you. The Veils represent four of the seven planetary spheres or 

gates, through which, according to the old Oriental faith, the soul had to 

pass in reascending to its original home, the place of its birth or source, 

above the stars; and at each of which it was purified of some alloy of 

earthly vice or passion. 

These Archangels, Michael, Gabriel, Auriel, and Raphael, of the South, 

North, East, and West, also represented the four elements, Water, Fire, 

Air, and Earth, and the four letters of the sacred Hebrew name of the 

Deity. To these also were assigned, in the same order, the four symbolic 

animals of Ezekiel's vision and the Apocalypse, the Lion, the Ox, the 

Eagle, and the Man, borne on the respective standards of the Tribes of 

Judah, Ephraim, Dan, and Reuben. To each Planet was assigned the 

color of its veil [...]; and upon each veil you saw the symbolic character 

of its Planet. (III., p. 34) 

In the following, the Most Venerable Master recites the Biblical account of 

how Sarah caused her husband Abraham to expel her slave-woman Hagar and 

the latter's son Ishmael into the desert, and how God created a well to prevent 

that they died of thirst, because he wanted to create from Ishmael a great nation. 

Next, the Master relates the tale how the Pharao's daughter found little Moses in 

an ark on the river, and after that he quotes the fate of Lot's wife who looked 

back at the destruction of Sodom, undoubtedly sighing "at parting with the 

amusements and gaieties, the pleasures and frivolities, the scandal and gossip, 

and perhaps the vices of the city" (III., p. 39). From all these recitals, the future 

Mistress Masoness is to tear her lesson and example. Then, the Master speaks 

about how Joshua took his shoes off, when he was standing on holy ground,

488 


which is the sign for the Senior Master of Ceremonies and the Mistress of 

Ceremonies to blindfold the candidate and take her slippers off. 

A strip of carpeting is laid out from where she stands to the altar, and a 

second one from the altar to the table in Asia, on which she can walk with her 

naked feet. She is made to kneel again at the altar, and this time the members do 

not form a circle, but the Sisters form a square around the candidate, Master, 

Mistress, Inspectress and Preceptor, and the Brethren form an outer square, with 

their swords elevated at a 45° angle, their points equally forming a square above 

the candidate's head. The candidate assumes the obligation, and when this is 

concluded, all the lights are lighted, while the Most Venerable Master recites a 

verse about the end of days and the final judgement: "And it shall come to pass, 

in that day, that the light shall not be clear nor dark: but it shall be all one day, 

which shall be known to the Lord: not day nor night; but it shall come to pass 

that at evening-time it shall be LIGHT." (III., p. 41). At the last word, the 

Brethren clash their swords together as "shock of enlightenment," the music 

strikes a few wild chords, and the candidate's bandage drops. The Most 

Venerable Master explains to her the symbolism of the squares in and under 

which she stands: 

Being restored to the Light, my Sister, you find yourself enclosed in the 

Mystic Square, formed by the Sisters and Brethren: and you are thus 

assured that so will they always unite to assist, defend, and protect you, 

while you prove yourself worthy [...] by a punctual performance of all 

your obligations and duties. (III., p. 42) 

Such a proof of association and interrelationship between "real" Masonry and 

"Masonry for women," with the inherent Craft symbolism of the square, is not to 

be found neither in the Order of the Eastern Star nor in the Amaranth. Now 

follows another purification ceremony, which is in allusion to the law of Moses, 

according sprinkle people and their garments anointing oil and blood, and to 

purify the house in a like manner: 

[...] and he shall kill one of the birds in an earthen vessel over running 

water; and he shall take the cedar-wood, and the hyssop, and the scarlet, 

and the living bird, and dip them in the blood of the slain bird, and in 

the running water, and sprinkle the house seven times, and so purify the 

house; but he shall let go the living bird [...] into the fields, and make an 

atonement for the house, and it shall be purified. (III., p. 42/43) 

The Master sprinkles the Hall and the candidate seven times with the 

imitative blood, the red-colored perfume, as a symbol of the purification of the 

soul, which is the condition to become a Mistress of the Light. Hereafter, the 

candidate has to emancipate herself from the seven chief faults of her life, 

whatever they may be. Then, she is led to the other table, on which the Master 

lights the alcohol and throws incense with the spoon into the flames, while


announcing a prayer to the "Infinite Benefactor, the source of Light and Life" 

(III., p. 43). After the prayer, several officers continue with phrases of adoration, 

and then the Most Venerable Master takes the crimson rose from the candidate's 

head and casts it into the flames, as a sacrifice on the altar of Masonry, and the 

candidate has to repeat after him that this is in token of her willingness to 

sacrifice her pleasures, amusements, and inclinations to duty, and her jewels, 

ornaments, and superfluities to charity (III., p. 45). In lieu of the rose, the 

candidate receives from the Most Admirable Mistress a wreath of evergreen 

leaves and flowers 1431 , which was a symbol of completion and perfection among 

the Hebrews, called Kalailah, wherefore a bride, crowned with the garland, was 

called Kalah, and the bridal state, Kaluloth (III., p. 45). For the candidate, it is a 

symbol of her proficiency and perfection as a Mistress of the Light. 

After this ceremony, the candidate is made to kneel on one knee in front of 

the Cross of Light, and the Master, taking both her hands between his, elevates 

her to be a "Mistress Mason, a Mistress of the SACRED LIGHT, symbolized by 

the perennial fire of the Goddess VESTA, and a Member of this Lodge, 

dedicated to Saint MARY of BETHANY" (III., p. 46). The Most Admirable 

Mistress assists the candidate to rise, gives her the kiss of peace, and gives the 

candidate her apron back, which she now is allowed to embroider with symbols 

of the degrees. Then, she receives the secret work of the order. 

The Sign of Order is made by crossing the arms on the breast, the right over 

the left, with the hands open, each thumb forming a square with the hand ("The 

'Arcana'," p. 10). The Sign of Recognition is to put the little finger of the right 

hand on the right eyebrow, the other fingers closed, and the thumbs shut upon 

them ("The 'Arcana'," p. 10). The response to this sign is to place the right hand 

on the front of the left shoulder, bringing it down across the body, to the right 

hip, and let if fall on the thigh ("The 'Arcana'," p. 10). The password is the 

Hebrew word for "Mistress of the Light," Baloth-aur ("The 'Arcana'," p. 10). 

Then, there is a Sign of Appeal, which reminds us of the Grand Hailing Sign 

or Sign of Distress of the Craft, to which it looks similar. It is to interlace the 

fingers of the two hands, and place the so interlaced fingers in front of the 

forehead, the palms outward ("The 'Arcana'," p. 10). As in Craft Masonry, this 

Sign of Appeal is connected with a Cry of Appeal, which is the Hebrew word for 

"alas," namely AVAI! AVAI! AVAI!, and it is three times repeated. If there is 

extreme danger, there is an additional cry of "HELP, CHILDREN OF ISIS!" 

("The 'Arcana'," p. 10), which corresponds to the Craft's cry "O Lord my God! is 

there no help for the widow's son?" 1432 

The sacred word is Avoth Aur, which means in Hebrew sign, token, or 

pledge of the light ("The 'Arcana'," p. 10), and the token is to place the index and 

middle fingers of the right hand of one, on those of the right hand of the other, at 

the same time putting the thumb between the joints or phalanges of those fingers, 

on the back of the two, near the nails ("The 'Arcana'," p. 10). Hereby, the sacred 

word is given, being spelled again. The battery of the third degree is four, by 

1431 In the Order of the Amaranth, the candidate is likewise crowned with an evergreen wreath. 

1432 Duncan, p. 18.

490 


twos, and the plaudit or vivat consists in giving the sign of the order twice, each 

time calling twice "Haidad!," which is the Huzza / Haidoth, signifying praise and 

thanksgiving ("The 'Arcana'," p. 10). 

Having thus received the secrets of the degree, the newly-elevated Mistress 

Masoness is reinvested with her jewel of the trowel as a token that she is now 

"fully associated with the Brethren of Free Masonry in their labors for the good 

of Society and Humanity" (III., p. 47). Then, the new Mistress is guided to the 

preparation room and clothes again as before, whereupon she returns to the 

Lodge room and listens to a long lecture by the Orator. She is told that in the first 

degree, she represented the Maiden as Daughter, in the second degree, the 

Maiden as Sister, and in the third degree the Maiden as Beloved 1433 (III., p. 

48/49), and the Orator addresses her with "Beloved of Isis." When the lecture is 

over, the Inspectress and Preceptress deliver in a question-and-answer dialogue 

the whole contents of the third degree initiation ceremony, namely the catechism. 

Thus ends the third degree ceremony, and the Lodge can be closed by the 

Closing Ceremony. 

The Egyptian goddess Isis 1434 

1433 This bears striking resemblance to the Order of the Eastern Star, in which the five degrees are 

called degree of Daughter, Widow, Wife, Sister, and Mother. 

1434 Illustration taken from Hall, page inserted between XLIV - XLV.


7.2.2 Five Heroic Biblical Women - Essence 

of Co-Masonry? The Ritual of the 

Order of the Eastern Star 1435 

The Eastern Star is the largest and most successful androgynous order of the 

world, owing its origin partly to the French Rite of Adoption, and partly to 

several 19 th century orders of the United States, which also might have been 

founded upon the French prototype. Rob Morris from Kentucky, Poet Laureate 

of Masonry, arranged the degrees in 1850. They were evidently conceived as 

"entertainment for Freemasons and their female relatives," 1436 and contained 

many symbolic references to "Stars" and state organizations called 

"Constellations." In 1855, Rob Morris printed the revised ritual under the name 

The Mosaic Book, and claimed to establish a Supreme Constellation of the 

American Adoptive Rite, he himself occupying the role of "Most Enlightened 

Grand Luminary." 1437 

As was true of much of Morris' work, this was overdone and so 

elaborate as to be impossible of exemplification [...]. In 1860, Morris 

simplified the ritual and published his Manual of the Eastern Star 

Degrees. This manual was the basis of a change in the system from 

Constellations to Families. 1438 

From 1860 till 1867, more than 100 "Family" charters were issued; then, 

however, the system was discontinued. In the year 1865, Rob Morris published 

his last book on this rite, The Rosary of the Eastern Star, which was taken up by 

Robert Macoy of New York. With Morris' help, Macoy published a Manual of 

the Order of the Eastern Star ... adapted to the System of Adoptive Masonry, and 

since Morris went on a trip to the Holy Land, the whole affair was left to Macoy. 

The latter recast the ritual and formed a Supreme Grand Chapter in 1868. Thus, 

Morris is the founder of the Rite, and Macoy of the Chapter system, the latter 

being until today the basis from which all other Eastern Star ritual variants have 

been drawn. 1439 The original ritual is the standard work for most Black chapters. 

The initiator of the establishment of the General Grand Chapter on November 

15 th , 1876, was Willis Darwin Engle. 1440 

1435 

If not otherwise noted, the quotations for this section are taken from Ritual of the Order of the 

Eastern Star, Chicago, 1912. 

1436 

Cf. CME, p. 11. 

1437 Ibid. 

1438 Ibid. 

1439 Ibid. 

1440 CME, p. 11.

492 


The necessity of creating an order affiliated with the Craft and open for 

women is explained in Macoys Manual of the Order of the Eastern Star, 

published in 1869, in an address to the ladies: 

Ladies, you are connected with Masonry by ties far more intimate and 

tender than you are aware of [...]. The widow and orphan daughter of a 

Master Mason takes the place of the husband and father in the affections 

and good deeds of the Lodge. [...] Females cannot be made Masons. 

This is a rule that has been handed down with the other rules of 

Masonry for thousands of years. [...] Therefore we cannot invite you to 

visit our Lodges. [...] ... how is a lady, traveling among strangers, and 

finding herself in want of friends, to make herself known as the wife, 

widow, sister or daughter of a Master Mason? [...] The country is full of 

impostors [...]. Almost every charitable person has been imposed upon 

[...]. The lady, therefore, who has the relationship to Masonry that you 

possess needs, in such a case, some particular means of recognition; 

some means of making herself known to Master Masons [...]. 1441 

Here, we see that it was the language, the secret mode of recognition which 

the female relatives of Master Masons lacked. This has to be seen in the 

historical and social context; today, with our well-developed system of social 

security, it may sound a little funny when Macoy speaks of "impostors" who try 

to abuse the charity of the Masons, pretending relationship to them. However, in 

the second half of the 19 th century, this was really the case and, due to the 

insufficient insurance system, a means of survival for certain people, 

characterized in our chapter on technical terminology as "tramping Masons." 

There were also women of that kind. In our time, where we even have female 

Freemasons which was unthinkable 130 years ago, it might be difficult to accept 

that the establishment of the OES was not in the first place an achievement of 

emancipation of women who wanted their own Freemasonry, but a simple 

necessity to make sure that the real widows and orphans of Master Masons 

received the social aid from Masonry which they were entitled to. The OES was 

exactly matched with the needs of these women, and also contained the moral 

code of these times. What today may sound like an insult or at least as if the 

Masons were treating the women like a child, was actually a way of supporting 

them by the creation of an easy ritual: 

Are there any means, long tried and proved, which a lady can learn, and 

by due practice remember, so that, if suddenly called upon, she can put 

it into use with confidence that it will prove effectual? I answer there is 

just such a method [...]. The Order is called the EASTERN STAR. It has 

signs and pass-words, and means of recognition which have been tried 

in a thousand instances, and proved to be exactly what a lady needs in 

cases I have mentioned. The signs which are for a lady's use are easily 

1441 Macoy, Manual of the Order of the Eastern Star, p. 15-18.


learned and remembered. The pass-words which Masons use in answer 

to the signs are equally so. The other means of recognition, by the aid of 

the Signet, are not easily forgotten, and the whole system is available 

for practical use at all times when required. 

And there is one great merit in the Order of the EASTERN STAR 

[...]; it is pure, graceful, and religious. 1442 

These "pure and graceful" moral lectures of the ritual are based on five 

Biblical characters which stand for the tenets of the Order - Adah, Ruth, Esther, 

Martha, and Electa. However, the OES is not expressively for Christians, but 

open to all religions and denominations. 

The government of the Order is vested in three bodies: General Grand 

Chapter, Grand Chapter, and Subordinate Chapter. Five Subordinate Chapters 

may organize a Grand Chapter in any State or territory where no Grand Chapter 

exists (cf. p. 1). A Subordinate Chapter, in order to act legally, must have a 

Charter or Dispensation legally issued, which has to be present at its meetings. 

Today, there are 46 U.S. States, eight Canadian Provinces, The District of 

Columbia, and Puerto Rico joined by the General Grand Chapter. 1443 However, 

New York and New Jersey do not belong to the General Grand Chapter but have 

each a slightly different ritual and their own laws. 1444 Thus, according to the OES 

homepage of New York, one difference is that in New York, the order is open to 

any women 18 years of age or older; no Masonic affiliation is required. There are 

about 48,000 members in the State of New York, organized in 395 Chapters, 

which are subdivided into 39 regional Districts. 1445 

According to the ritual published in 1912 which has been used for this work, 

the order is open to Master Masons in good standing and their wives, daughters, 

mothers, widows, and sisters, who have attained the age of eighteen (cf. p. 1). 

This has been updated by the General Grand Chapter Assembly in November 

1997 as enlarged to legally adopted daughters, stepmothers, stepsisters, halfsisters, 

granddaughters, stepdaughters of a Master Mason, grandmothers, great 

granddaughters, nieces, daughters-in-law, mothers-in-law, sisters-in-law, as well 

as daughters of sisters or brothers of affiliated Master Masons. 1446 

Among the landmarks of the order, the belief in the existence of a Supreme 

Being is the first. The second landmark refers to the five degrees of the Order of 

the Eastern Star, respectively Adah, the daughter, Ruth, the widow, Ester, the 

wife, Martha, the sister, and Electa, the mother. According to the eighths 

landmark, the degrees cannot be conferred unless a brother in good standing 

shall preside. 

1442 

Macoy, Manual of the Order of the Eastern Star, p. 18/19. 

1443 

Cf. http://www.easternstar.org/ggc/frame.html 

1444 

Ibid. 

1445 

Cf. http://www.easternstar-ny.org/whatisny.htm 

1446 

Cf. http://www.oescal.org/whatisit.htm

494 


The signet of the OES depicts the symbols of the five Biblical figures, which 

are also worn as emblems by the officers. 1447 

These symbols reoccur in the equipment of the Chapter room, which consists 

in a sword and veil for Adah, sheaf and culms of barley for Ruth, a crown and 

scepter for Esther, a broken column for Martha, and a cup for Electa; banners 

with corresponding emblems thereon for the officers are optional (cf. p. 13). The 

emblems in the divisions of the Star's center also allude to these characters: the 

open Bible as the symbol of obedience to the Word of God is appropriate to 

Adah, Jephthah's daughter; the bunch of lilies represents Ruth as the Lily of the 

Valley; the sun as the symbol of crowned majesty is appropriate to Esther 1448 ; the 

lamb as the symbol of innocence, faith, and humility stands for Martha; and the 

lion is appropriate to Electa as a symbol of the "courage and power which 

sustained her during her severe trials" 1449 . 

The officers of a Subordinate Chapter are Worthy Matron, Worthy Patron, 

Associate Matron, Secretary, Treasurer, Conductress, Associate Conductress, 

1447 Illustration taken from Macoy, Manual of the Order of the Eastern Star, p. 52. The initials 

F.A.T.A.L. are the "Cabalistic Word" and further have the meaning "that it would be fatal to the 

character of any lady for truth, who should disclose the secrets of these degrees unlawfully." The 

"Cabalistic Word" reads: "Fairest among thousands, altogether lovely." This description was 

applied to Christ by the ancient writers. Cf. Burns, p. 270. 

1448 According to the Ritual, the sun as an emblem of Esther symbolizes the light and joy she gave to 

an oppressed and captive race (p. 66). 

1449 Cf. Macoy, Manual of the Order of the Eastern Star, p. 22.


Adah, Ruth, Esther, Martha, Electa, Warder, and Sentinel. Optional offices are 

those of Chaplain, Marshal, and Organist. The first seven are elected by majority 

ballot, whereas the others are appointed by the Worthy Matron (cf. p. 5). The 

lodge room is called Chapter room. The altar stands in the center of the Chapter 

room upon a five-pointed star with the five colors of the Order, white pointing 

towards the west. On the altar lies the open Bible. The use of the gavel 

corresponds to the practice in the Order of the Amaranth and seems to be a 

general one, also employed by non-Masonic orders, that is one blow calls the 

Chapter to order or seats it, or completes its closing, two blows call up the 

officers, and three call up the Chapter.

496 


At the beginning of the Opening Ceremony, the Worthy Matron orders the 

Warder to see that the doors of the Chapter are "secure" (p. 16; instead of the 

Masonic expression "properly tiled"). After the Warder has reported that the 

doors are secure, the Worthy Matron states the time ("the hour has arrived for us 

to resume our labors," p. 16/17) and asks the Associate Matron to ascertain that 

all present are members of the Order. When this is done, the Warder instructs the 

Sentinel that the Chapter is going to be opened. Then, the Worthy Matron asks 

the Associate Matron how many officers constitute a Chapter, as it is done in 

Craft Masonry. The Associate Matron names the fourteen officers. In the 

following, the officers describe their station according to the four points of the 

compass, as well as their duties, in conformity with the procedure of the Craft 

ritual. 

Further, the officers' badges are explained. Thus, the Sentinel's station is 

outside the door to protect the Chapter against improper intrusion, and his badge 

is the "Cross-swords within the Star, an emblem of protection," admonishing him 

that upon his watchful care depends the Chapter's security (p. 19). The Warder's 

station is at the South-west entrance to the Chapter, and Sister Warder has to act 

in conjunction with the Sentinel, permitting members to enter or retire only after 

accordance of the presiding officer. Her badge is the "Dove within the Star, an 

emblem of peace," (p. 19/29) which admonishes her that she should labor for the 

peace and harmony of the Chapter. The station of the Associate Conductress is in 

the North; her duty is to prepare and receive candidates and to assist the 

Conductress. Her badge is the "Baton within the Star, an emblem of direction," 

(p. 20), admonishing her that good discipline is essential to the success of the 

Order. The station of the Conductress is in the South, and she has to assist the 

Associate Matron, to conduct the candidates through the ceremony, and to obey 

the Worthy Matron's instructions. Her badge is the "Scroll and Baton within the 

Star, an emblem of prepared plans and their fulfillment," (p. 21) which is to 

admonish her that it depends greatly upon the manner of how the candidates are 

led through the initiation ceremony, to make their first impressions permanent. 

The Treasurer's station is in the North-east, and her duty is to receive all moneys 

from the Secretary and paying them out upon proper authority. The badge 

depicts the "Cross-keys within the Star, an emblem of security," (p. 21) in order 

to admonish the Treasurer to strictest fidelity. The Secretary is stationed in the 

South-east and has to make proper record of the Chapter's proceedings, and to 

receive all moneys to pay them to the Treasurer. The Secretary's badge is the 

"Cross-pens within the Star, an emblem of intelligence," (p. 22) reminding her to 

be faithful to her trust. Adah's station is at the first point of the Star. She explains 

her duty thus: 

To make known to all proper inquirers the light, knowledge and beauty 

of the Blue ray, which represents the sky when all clouds have vanished, 

and symbolizes Fidelity. My badge is the Sword and Veil within the 

Triangle, an emblem of the heroic conduct of Jephthah's daughter. (p. 

22/23)


Adah then gives her sign, and the members respond with the "Pass of Adah" 

(p. 23). Ruth's station is at the second point of the Star, and she also makes her 

sign to which the sisters and brethren respond with the "Pass of Ruth" (p. 24). 

She thus defines her duty: 


of the Yellow ray, whose golden hue symbolizes Constancy. My badge 

is the Sheaf within the Triangle, an emblem of plenty, and represents the 

reward of patient industry gained by the humble gleaner Ruth. (p. 

23/24) 

Esther, at the third point of the Star, communicates her sign to which the 

members of the Chapter answer with the "Pass of Esther." Then, she explains her 

duty, color, and badge: 

To make known to all proper inquirers the light, knowledge, and beauty 

of the White ray, which symbolizes Light, Purity, and Joy. My badge is 

the Crown and Scepter within the Triangle, an emblem of royalty and 

power. In the exercise of authority, we should be governed by justice 

and unselfish loyalty to the welfare of others. It was by the practice of 

these virtues that Esther was able to save her people from extermination. 

(p. 24/25) 

Martha's station is at the fourth point of the Star. Before giving her sign, to 

which is replied with the "Pass of Martha," she likewise defines her duty, color, 

and badge of office: 


of the Green ray, an emblem of nature's life and beauty, symbolizing 

Hope and Immortality. My badge is the Broken Column within the 

Triangle, an emblem of the death of a person, cut off in the vigor of life, 

and should remind us of the sisterly grief of Martha. (p. 25) 

The broken column as the Masonic symbol of death, often occurring together 

with the scythe and the weeping virgin, has already been dealt with in our 

chapter on symbols. Finally, Electa, stationed at the fifth point of the Star, makes 

her sign, which the members of the Chapter answer with the "Pass of Electa," (p. 

27), and explains her duty as follows: 

To make known to all proper inquirers the light, knowledge, and beauty 

of the Red ray, a symbol of that Fervency which should actuate all who 

are engaged in the service of truth, as exemplified in the life of Electa. 

My badge is the Cup within the Triangle, an emblem of charity and 

hospitality, and should remind us that however bitter may be the cup

498 


which our Heavenly Father gives us, it will in the end overflow with 

blessings, rich, abounding, and eternal. (p. 26/27) 1450 

Now, the remaining officers' stations are defined; thus, the Associate Matron 

is located in the West, and her duty is to assist the Worthy Matron and preside 

over the Chapter during the absence of the latter. Her badge is the "effulgent Sun 

within the Star, an emblem of light," (p. 27) which shall remind her that the 

principle of the Order should "shine with undiminished lustre" (p. 28) through 

their lives. The Worthy Patron's station is in the East at the left of the Worthy 

Matron; his duty is to preside during the conferral of the degrees, to act as an 

adviser to the Worthy Matron, and to exercise a "general supervision over the 

affairs of the Chapter" (p. 28). This gives him quite a high authority as a Master 

Mason over the Order created for the female relatives, an institution which will 

reoccur in the Order of the Amaranth, which once was conceived as a third 

degree for the Eastern Star. Finally, the Worthy Matron's station in the East, at 

the right of the Worthy Patron, is defined. She has to preside at the meetings, to 

see that the business is properly conducted, and to secure obedience to the 

Order's laws. Her badge, the Gavel within the Star, is an emblem of authority 

which is to admonish her that the government of the Chapter depends upon her 

judgement and discretion. 

After all officers have been presented, the Worthy Matron announces a 

prayer that is offered by the Worthy Patron or the Chaplain at the altar. After the 

prayer, the members' response is "So may it ever be," (p. 29) in contrast to the 

Masonic "So mote it be." After the Opening Ode is sung, the Worthy Matron 

declares the Chapter "duly opened," in the phraseology of Craft Masonry, and 

the Sister Warder instructs the Sentinel not to permit any interruption. 

When the transaction of business is ended and there is no more business to 

come before the Chapter, the Closing Ceremony begins. Sister Warder is ordered 

by the Worthy Matron to inform the Sentinel that the Chapter is going to be 

closed. The Closing Ode is sung, and a prayer is offered at the altar. Finally, the 

Worthy Matron declares the Chapter closed, and the Warder so instructs the 

Sentinel. 

In the following, the OES jewels for Subordinate Chapters will be illustrated. 

The jewels of a Grand Chapter or General Grand Chapter are almost the same; 

the only difference is that those have the outer form of a pentagram. We have 

displayed one below as an example. 

1450 The five officers forming the Star who have a colored ray as a symbol are a parallel to the Order 

of the Rainbow for Girls, where the seven officers constituting the Rainbow each are represented 

by a special color.


Grand Matron 

In a General Grand Chapter, the prefixes of the officers are different; thus 

the Worthy Matron becomes a "Most Worthy Grand Matron," likewise the "Most 

Worthy Grand Patron;" the Associate Grand Matron, Associate Grand Patron, 

Grand Secretary and Grand Treasurer are addressed with "Right Worthy;" and 

the rest of the Grand Officers are simply addressed with "Worthy." 

Jewels of the Eastern Star for Subordinate Chapters 

Adah Ruth Esther 

Martha Electa

500 


Matron Patron Associate Matron Secretary 

Treasurer Conductress Associate Conductress Chaplain 

Marshal Organist Warder Sentinel 

At the beginning of the Initiation Ceremony, which is the same for both 

sexes, the Worthy Matron asks the Associate Conductress to retire to the 

anteroom and ascertain whether there are candidates in waiting. The Associate 

Conductress goes to prepare the candidate, who has to affirm that he/she believes 

in the existence of a Supreme Being. The Associate Conductress remarks that 

"[...] human life is a labyrinth through which we all wander blindly, and too 

often, in ignorance" (p. 36), and therefore asks the candidate to permit her to 

direct his/her preparation. Then, she removes the candidate's hat, gloves, shawl 

or cloak and leads him/her to the door of the Chapter room, giving five raps upon 

the door. The Worthy Conductress informs the Worthy Patron that there is an 

alarm at the door, and is allowed to admit them.


Inside the door, the Conductress warns the candidate that he/she has come of 

his/her own free choice and must therefore not complain at any trial, and that a 

seal is set upon his/her lips (p. 38). Then, the Conductress offers her right arm to 

the candidate and conducts him/her once around the room to the Associate 

Matron. If there is another candidate, he/she is led by the Associate Conductress. 

Hereby, officers and members have to observe square corners (p. 39). During the 

march, there might either be vocal or instrumental music furnished, or the 

Worthy Patron may recite a Biblical verse, ending with the Masonic saying "And 

now abideth Faith, Hope and Charity, but the greatest of these is Charity." (p. 

39). In the West at the station of the Associate Matron, the latter bids the 

candidate a hearty welcome and orders the Conductress to cause the candidate to 

face East (40). The candidate is presented to the Worthy Matron, who informs 

him/her about the aims of the order: 

The Order of the Eastern Star exists for the purpose of giving practical 

effect to one of the beneficent purposes of Freemasonry, which is to 

provide for the welfare of the wives, daughters, mothers, widows, and 

sisters of Master Masons. 

Here they may share with the Masonic brother in promulgating the 

principles of Brotherly Love, Relief, and Truth. 

Here we may aid, comfort, and protect each other in our journey 

through the labyrinth of human life, and by cheerful companionship and 

social enjoyments, lighten the burdens of active duty. 

By means of secret signs, and other work of the Order, we are able to 

make ourselves known to each other wherever we may meet. (p. 41) 

The metaphor of the labyrinth has again been chosen to demonstrate the 

insecurity of life, which is opposed to the support provided by the brothers and 

sisters. The principle purpose, that of rendering the beneficent duties of 

Freemasonry practical and efficient through secret signs of recognition, is 

repeated in this quote. Furthermore, the "cheerful companionship" and the 

"social enjoyments" hint at the leisure time and the events offered to the 

members, without making it a fun society like the Shriners. 

The Worthy Matron shortly explains the government by the Grand Chapter 

and a code of By-Laws. Then, she presents the candidate to the Worthy Patron 

for obligation at the altar. After this ceremony, the Conductress takes the Bible 

from the candidate, the Worthy Patron says "Arise, [my sister/brother], we 

accept the pledge you have given, and share with you in this solemn Obligation" 

(p. 43), and extends his right hand, assisting the candidate in rising, the lights 

being suddenly turned up at the same time. This "shock of enlightenment" has a 

parallel in Craft Masonry, although it is much less stressed in the OES. The 

candidate is also "raised," but not with a special grip. 

Then, the Worthy Patron informs the candidate that he/she will now be 

conducted to the several points of the Star, in order to receive instruction in the 

virtues of the five Biblical characters. The Conductress leads the candidate to the

502 


first station of lecture, leaving the altar on the right and passing out between 

Electa and Adah, leaving Adah on the right, all around the outside of the Star, 

and returning to Adah (p. 43). This march is similar to the Masonic travels, 

through which knowledge is acquired. During the march, there might either be 

vocal or instrumental music offered, or the Worthy Patron may recite a Biblical 

text. 

The first point of the Star is Adah's station. The Manual explains why the 

creator of the ritual has expressively chosen this character: 

The structure of Freemasonry, in its obligations and principles is 

peculiar, and we, as Master Masons, are taught to respect the binding 

force of a vow. Therefore, when we find in Bible history a person who 

submits to wrongs, to suffering and death, to secure the sanctity of a 

vow, we seize upon that character as our own. We adopt or surround it 

with fraternal protection. We hail it as a Masonic character, and we 

claim whatever credit or honor may be associated with it. 

Such a character [...] we discover in the Book of Judges, under the 

title of JEPHTHAH'S DAUGHTER. And we have so surrounded the 

SACRIFICE of that noble and heroic woman with emblems, legends 

and tokens of recognition as to make of it a section in ADOPTIVE 

MASONRY. 1451 

Sister Adah rises and tells the candidate her story: She was the daughter of 

Jephthah, the ninth judge and one of the mightiest men of Israel, who, prior to a 

battle, had vowed unto the Lord to give to him as a burnt offering whatsoever 

came forth of his house, if the Lord deliver the children of Ammon into his 

hands. Returning home after a successful battle, the door opened and his 

daughter, his only child, met him with timbrels and dances. Hearing that she has 

been promised as a burnt offering, she retired among the mountains for two 

months to prepare for death, and then returned to her father. He threw her veil 

over her face and drew his sword, but Adah unveiled herself because she was not 

afraid of death, and did not want to die in the dark, since she had been promised 

to the Lord: "She said it was the practice to cover the faces of murderers and 

criminals when they were about to be put to death, but for her part she was no 

criminal, and died only to redeem her father's honor. 1452 Her father tried to cover 

her face a second and a third time, but she cast the veil off, finally holding its 

ends firmly in her hands, looking upward and receiving the fatal blow. 

After this lecture, the candidate is communicated the sign of this degree and 

learns that its color is blue, which symbolizes fidelity. The emblems of the 

degree are the Sword and Veil, because by the sword Adah was slain, and the 

veil alludes to her "determination to die in the light, suffering no stain to rest 

upon her memory" (p. 46). According to the Manual, the symbolism is further 

explained thus: "The color BLUE alludes to the cerulean hue of the mountains in 

1451 Macoy, Manual of the Order of the Eastern Star, p. 25/26. 

1452 Macoy, Manual of the Order of the Eastern Star, p. 30.


whose solitude JEPHTHAH'S DAUGHTER passed two months while preparing 

herself for death." 1453 Also, blue, represented by the violet, with "its retired, 

shrinking nature" is emblematical of Jephthah's daughter. 1454 Having heard this 

lecture, the candidate receives the sign 1455 and the pass of this degree. 

The next station is Ruth's. In order to arrive there, a march through the 

"labyrinth" has to be performed again: 

The Conductress will lead the candidate around Adah's chair, leaving 

the chair to the right, then across the Star, leaving the Altar to the left, 

around Martha's chair, passing to Ruth for instruction. After each 

lecture the labyrinth is followed in a similar manner, always leaving the 

chairs to the right and the Altar to the left. (p. 47) 

The Manual explains why the male Freemason who wrote the ritual thought 

Ruth an exemplifying character worthy to be employed in the ritual of Adoptive 

Masonry: 

Freemasonry, in its obligations, emblems and principles, is peculiar, and 

we, as Master Masons, are taught to respect devotion to religious 

principles. Upon our first entrance into the Masonic Lodge we testify 

our faith and trust in God. Atheism will effectually debar any person 

from becoming a Freemason. 

Therefore, when we find in history a person who forsakes home, and 

lands, and parents, and country, through piety to God, we seize upon 

that character, and hail it as Masonic; and we claim whatever credit or 

honor may be associated with it. 

Such a character [...] we discover in the Book of Ruth, under the title 

of RUTH. And we have so surrounded the PIETY of that noble and 

heroic woman with emblems, legends, and tokens of recognition, as to 

make of it a section in ADOPTIVE MASONRY. 1456 

The officer Ruth rises and tells the candidate her story: About eleven hundred 

years before the Christian era, Elimeleck and his wife Naomi were driven by 

famine from Bethlehem to the land of Moab, where their two sons married 

women of Moab, one of them named Ruth. When Naomi became an aged and 

dependent widow, Ruth believed it her duty to remain with her, in contrast to the 

other sister-in-law, and returned with her to Bethlehem, where dwelt the people 

of God, and where she became a gleaner in the fields of Boaz. One day, when the 

latter approached her, Ruth defended herself by demonstrating how small her 

1453 Ibid, p. 31. 

1454 Ibid, p. 23. 

1455 The sign is neither given in the Ritual, nor in the Manual, and since it is not the purpose of this 

work to write another "exposé" of Freemasonry, it must be left to the reader's imagination. 

However, it is not too difficult to guess that the sign must refer to the acts of the character, thus 

dealing with the movement of casting off the veil and holding its ends firmly in the hands. 

1456 Macoy, Manual of the Order of the Eastern Star, p. 35/36.

504 


gleanings were, raising her hands to Boaz to prove that she had not taken from 

the sheaves. Then, she "placed them meekly upon her breast as proof of her 

willingness to submit to whatever lot she might be called upon to endure, casting 

her eyes upward, as appealing to God" (p. 49). Boaz was merciful and ordered 

his reapers to drop handfuls of barley to make sure that Ruth gathered a supply. 

Having heard this lecture, the candidate obtains the sign and the pass of this 

degree, and is told that the appropriate color is yellow, "whose golden hue 

symbolizes constancy, teaching faithful obedience to the demands of honor and 

justice" (p. 49). The emblem of the degree is explained thus: "The Sheaf is an 

emblem of plenty, and from its collection of minute parts, teaches that by patient 

industry, gathering here a little and there a little, we may provide for the 

infirmities of age." (p. 50). According to the Manual, the color yellow, 

represented by the sunflower, alludes to the ripened grain that composed the 

barley sheaves of Boaz, and the emblem of the Sheaf is to remind us of the 

liberality of Boaz. 1457 

Then, the Conductress leads the candidate in a march as described before to 

the station of Esther. Again, Macoy explains in his Manual the motivation which 

caused him to include the Biblical figure of Esther in the lecture of the Eastern 

Star: 

The principles and obligations of Freemasonry are fraternal, and we, as 

Master Masons, are taught to respect fidelity to kindred and friends. We 

are introduced into Freemasonry by a friend, vouched for by a friend, 

conducted by a friend. Friendly hands support us through life, close our 

eyes in death, and consign us tenderly to the bosom of mother earth. 

There is no offense in Masonry more degrading than a breach of 

friendship. 

Therefore, when we find in history a person, exalted in station, rich 

in this world's goods, learned and beloved, who casts all these 

advantages aside in her fidelity to kindred and friends, we seize upon 

that character as our own. We adopt and protect it. We hail it as a 

Masonic character, and we claim whatever credit or honor may be 

associated with it. 

Such a character [...] we discover in the Book of ESTHER, under the 

title of ESTHER. And we have so surrounded the EFFORTS of that 

noble and heroic woman with emblems, legends and tokens of 

recognition as to make of it a section in ADOPTIVE MASONRY. 1458 

The officer Esther, to whom the candidate is presented, rises and relates her 

story: She was a Jewish damsel who lived approximately five hundred years 

before the Christian era, when the Jews were held in captivity within the Persian 

empire. The Persian king, after having divorced Queen Vashti, searched the 

empire for the most beautiful woman, thus making Esther the queen of Persia. 

1457 Macoy, Manual of the Order of the Eastern Star, p. 34/39. 

1458 Ibid, p. 43/44.


She carefully concealed her descent from the captive race. However, when 

powerful enemies of the Jews persuaded the king to issue an edict according to 

which the Hebrew race should be destroyed, Queen Esther entered the king's 

palace unsummoned, under the penalty of death, unless the king should extend 

his sceptre as a signal of pardon, in order to save her people. The king extended 

the golden sceptre towards her and fulfilled her request. 

After this lecture, the candidate receives sign and pass of the degree, whose 

color is white as a symbol of light, purity, and joy, which should teach the 

members that "a pure and upright life is above the tongue of reproach" (p. 53). 

According to the Manual, white, represented by the "White Lily," is 

emblematical of the white robes of Esther, the noble-hearted Queen of Persia 1459 . 

The emblems of the degree, the crown and sceptre, united are an emblem of 

royalty and power (p. 53). 

Then, the candidate is led to the fourth point of the Star, Martha's station. The 

Manual states the reason for choosing this character as the fourth degree of the 

Order of the Eastern Star: 

The structure of Freemasonry in its obligations, emblems and principles 

is so peculiar, that we, Master Masons, above all other men, are taught 

to respect undeviating faith in the hour of trial. The great doctrines of 

Masonry are all borrowed from the Bible. Our devotion to Masonry is 

chiefly founded upon this, that we believe the Bible to be the Word of 

God, and therefore our principles, which are derived from the Bible, 

were written by the finger of God. 

Therefore, when we find in history a person whose faith in the 

Redeemer was so fixed and thorough that even the death of her most 

beloved friend could not shake it, we seize upon that character as our 

own. We adopt and surround it with fraternal protection. We hail it as a 

Masonic character, and we claim whatever credit or honor may be 

associated with it. 

Such a character [...] we discover in the Book of John, under the title 

of MARTHA. And we have so surrounded the appeal of that noble and 

heroic woman to her Savior, and her thorough confidence in his 

omnipotent power, with emblems, legends and tokens of recognition, as 

to make of it a section in ADOPTIVE MASONRY. 1460 

The officer Martha rises, and Sister Conductress presents to her the 

candidate, who is to hear Martha's story: Martha, Mary, and Lazarus were 

residents of Bethany, known among the people as followers of Christ. During the 

absence of the latter, Lazarus fell ill and died, and when Jesus returned to 

Bethany, Martha hastened to meet him and expressed her belief by saying "Lord 

if thou hadst been here, my brother had not died" (p. 54). Jesus told her that her 

1459 Macoy, Manual of the Order of the Eastern Star, p. 41. 

1460 Ibid, p. 53/54.

506 


brother would rise again, and said "I am the Resurrection and the Life, he that 

believeth in me, though he were dead, yet shall he live" (p. 54). 

After this lecture, the candidate is communicated sign and pass of this degree, 

its appropriate color being green, "an emblem of nature's life and beauty, and a 

symbol of Martha's trustful faith and hope of immortality" (p. 55). According to 

the Manual, the color is represented by the Pine Leaf. 1461 The emblem of the 

degree is the Broken Column, a symbol of the uncertainty of human life. 

Finally, the candidate is escorted by the Conductress to the fifth and last point 

of the Star, the station of Electa. The thoughts lying behind the adoption of 

Electa into the Eastern Star degree system are thus expressed in Macoy's 

Manual: 

The structure of Freemasonry [...] is so peculiar that we, Master 

Masons, above all other men, are taught to respect patience and 

submission under wrongs. That there will be a day of judgment, when 

all wrongs shall be redressed by the Divine hand, we firmly believe. 

Therefore, when we find in history a person whose confidence in 

God's justice gave her perfect patience and submission amidst the most 

inhuman wrongs, we seize upon that character as our own. We adopt 

and protect it. We hail it as a Masonic character, and we claim whatever 

credit or honor may be associated with it. 

Such a character [...] we discover in the traditions of our fathers. It is 

alluded to in the Second Epistle of John, under the title of ELECTA. 

And we have so surrounded the submission of that noble and heroic 

woman under wrong, and her matchless benevolence, with emblems, 

legends, and tokens of recognition, as to make of it a section in 

ADOPTIVE MASONRY. 1462 

The officer Electa rises and relates her story: The second epistle of John is 

addressed to "the elect lady and her children." Electa, a lady of noble family and 

well-known for her benevolence to the poor, is said to have lived in the days of 

St. John the Evangelist. She would welcome the poorest footsore beggar and 

refresh him with the richest wine in a golden cup. Although reared a Pagan, 

Electa like Ruth converted to Christianity. In these times, the Roman emperor 

issued an edict that all followers of Christ should renounce their faith under 

penalty of death. A band of soldiers visited Electa and demanded that she 

trample the cross under her foot. She, instead, pressed it to her bosom with ardor 

and cast her eyes upward (58). Here ends the description of the ritual of Electas 

fate, just stating that she "was subjected to severe trials and the most bitter 

persecution" (57). However, the manual goes more into detail, stating that when 

she refused to insult the cross, her whole family was cast into a dungeon for one 

year. Then, the Roman judge offered her another opportunity to recant, and upon 

1461 Ibid, p. 51. 

1462 Macoy, Manual of the Order of the Eastern Star, p. 61/62.


her refusal, she and her family were crucified. Dying, she exclaimed "Father, 

forgive them, for they know not what they do!" 1463 

The lecture being completed, the candidate receives the sign and the pass of 

the fifth degree, whose color is red as a symbol of fervency (p. 58), according to 

the Manual represented by a red rose. The cup, the emblem of this degree, is a 

symbol of charity and hospitality, teaching the members to extend generous aid 

to victims of poverty (p. 58). The Manual, dated 1869, contains another emblem, 

the clasped hands, certainly as a symbol of extending welcome and aid to the 

poor, which is also visible on the original signet of the Order illustrated in this 

work. In the ritual published in 1912, the clasped hands are not found any longer. 

Now, the lectures are over, and the Conductress leads the candidate in a 

prescribed march ("[...] leaving the labyrinth between Adah and Electa, then to 

the right once around the Altar, outside the Star ...", p. 59) to the Worthy Patron. 

The Conductress presents to him the candidate, who "has passed through the 

labyrinth of our Star, and been instructed in those sublime virtues exemplified by 

the heroines of our Order" (p. 59). The Worthy Patron welcomes the candidate as 

a new member and refers him/her to the Worthy Matron, who addresses the 

candidate with a speech. Therein, she underlines that the Eastern Star, although 

closely and by dearest ties related to the Masonic fraternity, is no part of that 

ancient institution (p. 60), because by the laws of that ancient Order, women are 

not eligible. The Worthy Matron explains the need of women for an institution 

like the Order of the Eastern Star: 

But woman's heart beats responsive to the same inspiration that prompts 

man to noble deeds. 

She hears the cry of the orphan, the call of want, and the piteous wail 

of sorrow. She honors the Brotherhood for its noble work, and seeks 

through the Eastern Star, to be a co-worker with the Masonic brother; to 

pay the tribute of her love and labor at the same shrine, and be able to 

make herself known, throughout the domain of Masonry, as being 

entitled to its protection. (p. 60/61) 

In order to unite for prayer, the officers form a circle around the altar, joining 

hands, and the ritual suggests that the members may join in by forming an outer 

circle. At a certain time of the prayer, when the words "may the golden chain 

thus lenghtened become the brighter for this link" are pronounced, the Worthy 

Matron extends her left hand and takes the right hand of the candidate, and the 

Conductress joins the circle at her left, making it complete. The hands are all 

unclasped at the end of the prayer, when the words are uttered "each link shall 

fall away in death." (p. 62). This "golden chain" composed of the single 

members reminds us of the "chain of brotherhood" or the Craft's "Mystic Chain." 

After the prayer, an ode may be sung. 

The candidate is led to the East, where the Worthy Matron or the Worthy 

Patron explains the signs once again. They remind the new member that the 

1463 Ibid, p. 64.

508 


members of the OES have for their inspiration the Star of Bethlehem, which 

guides all the faithful to the New Jerusalem (p. 63). They explain what the signs 

are alluding to: 1. the Daughter's sign (Adah) to the heroic conduct of Jephthah's 

daughter; 2. the Widow's sign (Ruth) to the humble gleaner Ruth with her 

handfuls of barley; 3. the Wife's sign (Esther) to the manner in which Queen 

Esther saluted the king, reminding him of his promise, by giving a sign which 

was understood between them; 4. the Sister's sign (Martha) to Martha's meeting 

with Jesus; and 4. The Mother's sign (Electa) to heroic submission, under the 

wrongs of persecution (p. 64). They likewise explain the passes and the Grip of 

the Order, and remark that the signet was prepared to assist the memory of those 

who are initiated. Then, they talk about the colors of the degrees and the flowers 

by which they are represented, as well as the other symbols depicted on the 

signet at the center of the star. There are two minor differences, for the ritual of 

1912 notes jessamine as corresponding to yellow, and the fern to green, while in 

the Manual, these were the sunflower and the pine leaf. However, these slight 

changes which have occurred in the years inbetween, do not hurt the symbolism 

or the sense of the lecture. 

Finally, the Worthy Patron challenges the candidate to illustrate in his/her 

own life the virtues of the heroines of the Order. Then, the candidate has to sign 

the By-Laws, whereafter he/she is led into the anteroom, in order to disrobe if 

robes have been used, and to put on the badge of the Order. Afterwards, the new 

member is conducted to the East, facing West. When the Conductress enters 

again with the new member, the Chapter is called up and sings a welcome song. 

The Chapter takes a recess and has to resume order at the sound of the gavel. 

7.2.3 The Top of the Hill - but still no Role 

Change of Women: The Royal and 

Exalted Degree of the Amaranth 1464 

To begin with, it is expedient to define the principal floral symbol of this 

order: the amaranth or amaranthus are plants bearing scaly flowers, withstanding 

drought and withering, e.g. the love-lies-bleeding, the prince's feather, and the 

cockscomb. Therefore, they are considered symbols of immortality 1465 , 

corresponding to the Masonic acacia. The amaranth has been christened by the 

Greeks "Never-Fading," and thus it is also associated with the "sublime idea of a 

future life": "The possession of its earliest blossoms afforded the belief that the 

soul would enjoy eternal rest in the realms of the Celestial Home" (p. 11). 

1464 If not otherwise noted, quotations for this section are taken from Macoy, The Amaranth 

(Independent). A Royal and Exalted Degree in the Rite of Adoption, 1963. 

1465 Cf. CME, p. 29.


The American Order of the Amaranth is the third degree of the Rite of 

Adoption. In 1958, it had about 85,000 members in the U.S. with Courts in the 

U.S., Canada, Scotland, Australia, and the Philippines. 1466 Apparently, it is based 

on the civil "Royal and Exalted Order of the Amaranth" which was formed by 

Queen Christina of Sweden in 1653, to honor the Lady Amarantha, a beautiful, 

modest, and charitable woman attached to the Swedish Court. Queen Christina 

acted the part of Lady Amarantha herself. This knightly order once enjoyed a 

vast popularity in Europe, attracting the most distinguished ladies and gentlemen 

(cf. p. 18). The American ritual was supposedly created by James B. Taylor, a 

musician and song writer of New Jersey, about 1860. It was re-written by Robert 

Macoy in the closing hours of his life in 1873, after the establishment of the 

Supreme Council of the Rite of Adoption on June 14 th , 1873, with the purpose to 

furnish a higher degree for the Eastern Star. Rob Morris approved of this idea in 

a letter to Macoy dated February 22 nd , 1883: 

I have given much consideration to your proposal to furnish a series of 

substantial degrees in the Adoptive Rite. Your plan is admirable. Ever 

since your establishment of Eastern Star Chapters, in 1868, I have 

advocated a similar idea as a relief from the ennui experienced by the 

want of variety in chapter work. The one complaint of the ladies is - the 

monotony of the endless repetition of one degree. 

Among Masons this same complaint has led to the organization of 

scores of degrees. The degrees of the Chapter, Council, Commandery, 

Consistory, etc., all had their origin in the necessity of gratifying the 

demand for variety. Why should ladies be less favored? (p. 8) 

In this letter, Rob Morris expresses his opinion that "the dullness and lethargy 

complained of in Eastern Star Chapters" (p. 8) can be cured only in this way. 

The order lagged until 1895-97 but was reorganized in June 1897, when the 

Amaranth degree was introduced as an advanced and independent organization 

of the Rite of Adoption, which consists of 1. The Eastern Star, 2. The Queen of 

the South, and 3. The Amaranth, the latter bearing the title of "Court." 1467 In spite 

of the boredom of having only one degree, this enlargement of the Eastern Star 

was not always welcomed: 

1466 Ibid, p. 13. 

1467 Cf. CME, p. 13. 

At first, membership in the Amaranth was predicated on membership in 

the Eastern Star, but the latter refused to permit this in order to avoid the 

embarrassment of having a "higher degree" imposed upon it and thus 

becoming merely an introductory degree. [...] In 1921 qualifications for 

membership were changed and membership in the Eastern Star was no 

longer required. [...] Among many of the Black chapters of the Eastern

510 


Star, the Amaranth degree remains the third degree in the Rite of 

Adoption. 1468 

The government of the Rite of Adoption consists of the Supreme Council, 

Grand Courts, and Subordinate Courts. The Supreme Council has exclusive 

power to establish Courts both in domestic and foreign jurisdictions, to establish 

a uniform system of work and lectures, and it has the jurisdiction over all 

subjects of legislation. Three or more Subordinate Courts can form a Grand 

Court. Each Grand Court has the exclusive authority to constitute new Courts 

within its jurisdiction. It can also prescribe regulations for such, provided that 

they are in accordance with the Constitution of the Supreme Council. A 

Subordinate Court has authority for action in matters of discipline, in 

appropriations of the funds, in the free choice of its officers and members, and in 

the disposition of its property, except for its charter, books of record, and 

accounts which belong to the Grand Court or Supreme Council. 

The purpose of the Amaranth, which was established for the admission of 

man and woman, is described thus: 

The present independent form of the Royal and Exalted degree of the 

Amaranth is adapted to the demands of those who are seeking light and 

Advancement. It is made to form the apex of the Rite of Adoption, and 

to establish a COURT OF HONOR, wherein the highest grade of 

instruction, culture, and usefulness may be imparted, in symbolical 

guise, to the Advanced members of the Rite. (p. 19) 

Its teachings are to impress upon the members their duty to God and country, 

as well as to one another, meaning that they should live in peace and harmony 

and follow the virtues Truth, Faith, Wisdom, and Charity, so that when they lay 

down their "tools of labor," the world "is a little better" (p. 19). 

Among the 15 landmarks reprinted in the Amaranth ritual used for this work, 

the first one states that the Eastern Star is the basis of the Degrees of the Rite of 

Adoption. According to the second landmark, its lessons are Scriptural, its 

teachings moral, and its purposes beneficient. The belief in "a Supreme Being, 

who will punish the violation of a solemn pledge," (p. 20) is required. The fourth 

landmark contains the condition for admission of women, that is being the wife, 

mother, widow, daughter, or sister of a Mason, well as the mutual duties: 

whatever benefits are due by the Masonic Fraternity to them, corresponding 

benefits are due from them to the brotherhood (p. 20). The requisite 

qualifications for membership also include a good moral character, the ability to 

gain a livelihood or some visible means of support (cf. p. 25/26). From the male 

side, only Master Masons may attend. The ninth landmark states that in no case 

the ceremonies of the Rite can be conferred unless a Master Mason in good 

standing, and a member of the Court, presides. Here, we can see the dependency 

on "male" Freemasonry when it comes to the question of initiation. 

1468 Ibid.


Before the ritual of the Amaranth commences, there are some formalities 

explained: The ceremony of balloting corresponds to the Masonic one, besides 

that there are preferably white balls and black cubes, but there may also be black 

balls used. If a single black cube shows up, the applicant is rejected. When 

everyone has voted, the Royal Matron asks the Associate Matron, how the ballot 

is in the West, and she replies that it is "clear in the West" (p. 45). Then, the 

Royal Patron has to confirm that it is "clear in the East," too. In this case, the 

candidate is elected. 

The use of the gavel is explained thus: "One blow (*) of the gavel calls the 

Court to order; establishes a decision; or seats the Court; two blows (**) call up 

the officers; three blows (***) call up everyone in the room." (p. 25). 

The paraphernalia which are needed for a Court are an altar in the center of 

the room with a Holy Bible on it, a wreath of artificial Amaranth leaves for the 

open Bible, an Eastern Star Floor Carpet, pedestals and chairs in the East and 

West, gavels for the Royal Matron and the Associate Matron, crown and sword 

for the Royal Matron, altar and pedestal covers, a ballot box, a basin for the 

ceremony of ablution, patens for salt and small pieces of bread, covered with a 

white napkin, a seal press, the U.S. Flag, the Grand Standard, small banners for 

the four virtues, and six stands for these (cf. p. 41). 

The stations of the officers in the lodge-room, which is called "Court room" 

(p. 55), are as follows: The Royal Matron has her seat in the East, the Royal 

Patron is stationed at her left. The Associate Matron is placed in the West, and 

the Associate Patron also, at her left. The Treasurer sits in the East, to the right of 

the Royal Matron, and the Secretary sits in the East, to the left of the Royal 

Patron. The Conductress is in the South, and the Associate Conductress in the 

North. Around the Eastern Star Floor Carpet, we find the four virtues - Truth at 

the Southeast corner of the altar, Faith at the Southwest corner, Wisdom at the 

Northwest corner, and Charity at the Northeast corner. They are all facing East. 

The Herald is stationed in the West, to the left and in front of the Associate 

Matron. The Marshal in the East is situated at the foot of the dais in the East, to 

the right of the Royal Matron, whereas the Marshal in the West is seated to the 

right and behind the Herald in the West. The Warder, who corresponds to the 

Craft's Inner Guard, is placed inside the door, and the Sentinel, who corresponds 

to the Craft's Outer Guard or Tyler, is stationed outside the door.

512 


There are also prescriptions concerning the officers' regalia (cf. p. 38): the 

Royal Matron wears, from the left shoulder to the right, a sash or scarf of scarlet 

silk velvet, edged with gold silk braid and trimmed with gold silk fringe. It is 

embroidered with vine work in gold silk. On the shoulder, it displays a fivepointed 

silk Star in the five colors, and at the crossing a golden rosette, from 

which are suspended two gold tassels. The jewel of office is pinned on the sash 

over her left breast. The four virtues wear blue (Truth), yellow (Faith), white 

(Wisdom), and green (Charity) silk moire ribbon sashes, with a gold rosette and 

two tassels at the crossing. The other officers wear red silk moire ribbon sashes. 

The badge of the Rite is circular, and presents in its center a fasces, above 

which there is a lighted antique lamp, within a wreath of Amaranth, which is 

bound with a white ribbon displaying the motto "Dolce nella Memoria" (sweet in 

memory). The wreath is supported by two female figures, Plenty at the left and 

Charity at the right. On the outer circle are written the letters AMARANTUS, 

interwoven through the Eastern Star emblem.


badge of the Rite 

The Grand Standard of the Rite has a white background upon which is 

embroidered or painted the above-mentioned badge of the Amaranth degree, the 

All-Seeing Eye, and a descending dove with an olive branch in its beak. The four 

virtues have much smaller banners which might either be all scarlet or in the 

appropriate color of the station, and which bear each the station's name. Thus, 

Truth's banner is blue and depicts an angel; Faith's banner is yellow, displaying a 

female figure and a cross, Wisdom's banner is white and shows a Minerva figure 

and an owl, and Charity's banner is green and represents a female figure with 

children. 

In correspondence to the Craft ritual, the Amaranth has an Opening and a 

Closing Ceremony, and a ceremony simply called "Conferring the Degree." If 

the candidate is a man, then there is a special ceremony, the "Initiation of a 

Master Mason." Further included in the ritual are the Installation Ceremony of 

officers of a Subordinate Court, the Installation Ceremony of officers of a Grand 

Court, as well as the ceremony of constituting and dedicating a Court. 

The Opening Ceremony of the Amaranth is similar to the Craft's Opening 

Ceremony; however, the phraseology and the equipment are taken from the 

setting of a queenly court during the period of chivalry (e.g. expressions like 

court room, Honored Ladies, Sir Knights, Royal Matron, crown, throne, etc.) 

instead of stonemasonry; the symbolism is Biblical. When the time to open the 

Court has arrived, all officers retire to the anteroom with exception of the Royal 

Patron, the Associate Conductress, and the Musician (and also the Associate 

Patron, if this office is filled). With one blow of the gavel, the Royal Patron calls 

the Court to order. The officers enter in two lines, and the Royal Patron descends

514 


to meet the Royal Matron, whom he escorts to the throne. Then he hands her the 

gavel. The Royal Matron at first invites the members to pledge allegiance to the 

U.S. Flag, a ceremony also performed in Craft Masonry. Hereafter, the Warder 

informs the "Sir Knight Sentinel" that the Court is to be opened, and asks him to 

use proper vigilance in protecting it from interruption. 

The Associate Matron verifies that all present are entitled to the privileges of 

the degree by taking up the password and grip. Now follows the presentation of 

each of the officers, with an explanation of his/her duties, corresponding to the 

male Masonic procedure. When this is done, the Associate Conductress attends 

at the Altar and opens the Bible, on which she places the Amaranthine Wreath. 

Then, the Royal Patron goes to the Altar, facing the East, and says an appropriate 

prayer. The members repeat aloud the Lord's Prayer, and then the opening ode is 

sung. The Royal Matron asks the Herald to make proclamation that the ceremony 

of opening is complete, and the Warder informs the Sentinel that the Court is 

open. 

The order of business then consists of the roll call of officers, the reading of 

the minutes of the previous meeting, information about sickness and distress, 

petitions for membership, balloting for candidates and the conferring of the 

degree, reports of committees, the reading of communications, unfinished and 

new business, reading and approving of bills and of the minutes. Then, the 

Closing Ceremony takes place, which also bears resemblance with the Masonic 

procedure. The Herald proclaims that the Royal Matron is about to close the 

Court, and the Warder makes known to the Sentinel that the Closing Ceremony 

is in procession, and that nobody shall interrupt them. The Royal Patron calls up 

the officers with two blows of the gavel and states in metaphorical language that 

"[...] in the light of the King's countenance there is life; and his favor is as a 

bright bow 1469 after the latter rain. May the dew of heaven 1470 fall lightly upon us, 

until we meet again" (p. 66). Having thus invoked God's blessing, the words of 

the Royal Patron are followed by a moral line from each of the officers, for 

example: "To overlook the errors and faults of others, and practice acts of 

charity, the crowning glory of our Order" (Charity; p. 68). Then, the Royal 

Matron invites the members to sing the closing ode. The members respond to the 

final prayer with "Amen" instead of the Craft expression "So mote it be". The 

Royal Matron declares the Court closed and dismisses the members with a floral 

metaphor: "[...] and may all the recollections of this meeting be fragrant in our 

memories" (p. 69). The Warder informs the Sentinel that the Court is closed, and 

the Royal Matron and the members bid each other "farewell." 

Before describing the Conferring of the Degree, it is advisable to explain the 

duties and badges (different symbols surrounded by a star) of the single officers. 

1469 This symbolism is also used in the Order of the Rainbow for Girls. Several features of this youth 

order seem to have been deducted from the Eastern Star and the Amaranth. 

1470 Cf. Duncan, p. 19: "[...] as the dew of Hermon, and as the dew that descended upon the 

mountains of Zion [...]." The dew is a symbol of heavenly blessing, used in several Masonic 

degrees, thus here in the Craft ritual, and also in the Heroines of Jericho.


The Royal Matron occupies the throne, which is the place of the Worshipful 

Master in Craft Masonry, and her duties are to preside at the business meetings, 

to assist at the advancement of candidates, and to perform other duties required 

by the By-Laws. The badge of the Royal Matron is a sword surmounted by a 

crown, emblems of authority and dignity, admonishing her that upon her 

judgment rest the government of the Court and the Order's prosperity (cf. p. 

118). 

The Royal Patron likewise is stationed on the throne in the East. His duties 

are to see that none of the requirements are omitted, to preside at the 

advancement of candidates, and to perform other duties required by the 

government of the Rite (p. 61). The badge of the Royal Patron is the balance and 

the fasces, surmounted by a lighted antique lamp, which are symbols of 

authority, power, and knowledge (cf. p. 119). It is worthy of note that, according 

to the symbolism, the Master Mason, e.g. the Royal Patron, is the only 

"enlightened" one; maybe because only a man and Mason can have the insight 

into the "true light." The women are but relatives of the Masons. His emblem, 

the fasces surmounted by a burning light, is also the badge of the whole 

Amaranth degree, which further distinguishes it from the others. The 

requirement of his presiding at a candidate's initiation underlines the importance 

of his office, and although the Royal Matron is higher in rank, he seems to be 

more powerful. 

The Associate Matron in the West has to assist the Royal Matron in the 

discharge of her duties, and to replace her in case of absence. The jewel of office 

of the Associate Matron is the wreath as an emblem of honor and preferment, 

which is to admonish her to be faithful to her trust and deserving of the 

confidence put in her (p. 121). 

The jewel of office of the Associate Patron is the same as of the Royal 

Patron. He is stationed in the West, at the left of the Associate Matron, and his 

duties are to preside and assist in the absence of the Royal Patron (p. 60). 

The Treasurer is stationed at the "Place of Finance" (p. 59) in the Northeast. 

Her duties are to receive the monies of the Court from the Secretary, to keep 

accounts of the financial affairs, and to pay the bills ordered by the Court and 

approved by the Royal Matron. The badge of the Treasurer is the crossed keys, 

denoting security, which admonishes her to the strictest fidelity in the discharge 

of her duties (p. 122). 

The Secretary, stationed at the "Place of Record," (p. 59) has the 

responsibility to observe the Court's proceedings and make proper record thereof, 

to receive all monies and pay them to the Treasurer, and to perform 

constitutional duties. The badge of the Secretary is the crossed pens. When 

investing the Secretary-elect with his jewel, the Installation Officer says 

metaphorically "[...] I am persuaded that they will make an enduring record to 

your praise and to the welfare of the Order" (p. 124). 

The Honored Conductress in the South has to assist the officers in the 

performance of their duties, to see that no intruders who are not entitled to be 

there are present, to receive and conduct the candidates, and to aid in welcoming

516 


visitors (p. 59). She has more or less the function of a Masonic Junior Deacon. 

The badge of the Conductress is the scroll and baton, and of the Associate 

Conductress, the baton. The baton is an ancient symbol of leadership and 

guidance (like the rod of Moses). The Associate Conductress in the North has to 

perform the constitutional requirements of her office, prepare the candidates for 

the degree, and assist the Conductress. 

The Chaplain has to lead in the devotional exercises of the Court, and has to 

have a watchful care over the "spiritual needs of the members" (p. 58). The quite 

fitting jewel of her office is the open Bible. 

The "Honored Lady Truth", whose badge is an angel, has the duty to 

inculcate the force and grandeur of truth (p. 57), which is "eternal, all powerful, 

and fearless", and has to assist the Court in maintaining equal justice to all. 

The "Honored Lady Faith" has to teach the importance of abiding faith in 

God, and confidence in the fellow creatures (p. 56). She has to aid the Court in 

performing deeds of kindness, her badge being a female figure and a cross. 

The "Honored Lady Wisdom" has the duty to explain the greatness and 

majesty of Wisdom. Her ways are ways of pleasantness and peace, and it is also 

in her responsibility to assist the Court in enlarging its power to do good (p. 56). 

Her badge is Minerva and an owl, both Greek symbols of wisdom. 

The "Honored Lady Charity" has the duty to demonstrate that Charity, the 

bond of perfection, is kind, just, long suffering, tender, and forgiving (p. 56). She 

has to assist in the benevolent works of the Court. Her emblem is a female figure 

with children. 

The Herald has to proclaim the "God-like attribute Mercy, with tenderness 

watching over the distressed" (p. 57). Her further responsibility is to display the 

Standard of the Rite, and to perform other duties required by the Court. The 

badge of the Herald, who is the standard bearer, is the standard. "In all ages the 

Standard has been the central point of rally; the emblem of valor, patriotism, 

honor, home ties, all that distinguishes the civilized from the barbarous. 

Thousands have fallen to sustain it as the emblem of the country [...]." (p. 127) 

The badge of the Marshal in the East is the crossed batons. Her duties are to 

assist in the formation of processions, to display the U.S. Flag, and to act as an 

escort to the Royal Matron (p. 58). The Honored Marshal in the West has the 

same sign as the Marshal in the East. Her duties consist in assisting in the 

formation of processions and in escorting work (p. 57). 

The Warder, who is stationed in the portals of the Court room, has to 

announce all persons seeking admission, if they are properly vouched for, so that 

none may enter who is not entitled to. Her badge is the flying dove, which is a 

general symbol of peace. 

The Sentinel, faithful and vigilant, guards the entrance to the Court room. 

Her badge is the crossed swords.


Jewels of The Amaranth for a Subordinate Court 

Royal Matron Royal Patron Associate Matron Treasurer 

Secretary Conductress and Associate Conductress Warder 

Herald Marshals in the East and West Chaplain 

Truth Faith Wisdom Charity 

Sentinel

518 


At the beginning of the conferral of the degree, the Royal Matron asks the 

Associate Conductress to retire to the anteroom to ascertain whether there are 

candidates in waiting. Then, she hands over her gavel to the Royal Patron. This 

is a sign of transferring the power, since the Master Mason is in charge of the 

initiations. The Associate Conductress returns and reports to the Royal Patron 

that there is a "waiting Sister" who has received the degree of the Eastern Star, 

and who has been elected to receive the one of the Amaranth. The Royal Patron 

sends the Associate Conductress and the Herald into the anteroom to prepare the 

sister and to ask her the usual questions (whether she came of her own free will, 

whether she has carefully considered this step, and whether she desires to unite 

with them in their good work upon the condition of being earnest, benevolent, 

and of untiring zeal). The candidate has to remove her hat, gloves, and coat, and 

is then led by the Associate Conductress to the inner door, on which the Herald 

gives three raps. The Conductress informs the Associate Matron that there is an 

alarm, and the Associate Conductress tells her that she has a well-prepared 

candidate whom she and the Herald vouch for. After the Conductress has made 

this known to the officers inside, they are admitted. 

The Herald enters at the head of the march, with the standard in her right 

hand, after her the Conductress, offering her right arm to the first candidate, 

followed by the Associate Conductress, who lends her left arm to the second 

candidate, if there is one. In case that there are more than two candidates, they 

march in twos and take each other's arms. The Herald leads the group to the 

Font, where they form a circle. The Conductress tells the sister that in the 

Ancient Mysteries, the candidate was required to perform the Ceremony of 

Ablution prior to initiation. The washing of hands in pure water was a symbol of 

the purification of the heart, and was also considered a solemn pledge of future 

rectitude. While the sister performs this ceremony, the Conductress exclaims: "I 

will wash my hands in innocency [sic!], and thus shall I accomplish Thy Courts, 

Oh, Lord" (p. 77), and offers the candidate a towel. In a footnote, the ritual gives 

an annotation concerning this ceremony, underlining that 

[t]he use of water as a symbol of purification and consecration to duty 

has descended to us from the remotest ages, and was of universal 

practice among the nations of antiquity, and is not, therefore, the 

exclusive property of any religion. In using it we do not pretend to 

imitate or interfere with any rite or any organization. The ceremonial we 

perform is not of a showy character, by which the Order seeks to intrude 

itself upon the world. It teaches neither hatred, intolerance, nor revenge. 

In this ceremony the Lustration is a symbol of the purity of the soul and 

correctness of life. [...] (p. 77) 

After the Ablution, the line forms into marching formation again, led by the 

Herald, followed by the Conductress with the first candidate, etc. They proceed 

to the center of the room between the altar and the station of the Associate 

Matron, facing East. In conformity with the Craft ritual, the candidate has to


travel: "Let the candidate journey from the West by way of the South to the East, 

and by the North to the West again, and thence to the Altar" (Royal Patron, p. 

79). As they journey, the Conductress says in metaphorical language: "May thy 

pathways be strewn with flowers. [...] The fruit of your toil is ever before you; 

reach out your hand and gather it" (p. 79). They halt before the throne where they 

are addressed by the Royal Matron in pictorial language: "Our good deeds and 

kindly offices performed for others are the angels that watch over and smile upon 

us in our dreams," etc. (p.79). As they proceed from the North to the West, they 

halt before the Associate Matron, who addresses them likewise, using light 

symbolism: "The light of the body is the eye. If, therefore, thine eye be just, thy 

whole body shall be full of light," etc. (p. 80). Then, the procession turns and 

approaches the altar, where the Royal Patron asks the candidate about her 

motives. She replies, in place of the Masonic 'seeking light': "The desire to 

acquire knowledge and make progress in the ways of wisdom, benevolence, and 

virtue." (p. 81). She affirms that she is willing to assume the obligations and 

responsibilities required of her by the rules of the Order. Then, the Associate 

Conductress presents the "sacred emblems," the patens containing bread and salt, 

covered with a white napkin, which she places on the altar. These are ancient 

symbols of hospitality, popular with several peoples, such as the Russians. The 

Royal Matron thus explains this ceremony to the candidate:

520 


The ceremony in which we now ask you to engage is to partake with us 

of the sacred emblems of Friendship and Hospitality - bread and salt. 

[...] Bread is for nourishment, and salt for preservation. [...] To share 

bread and salt with another is to exchange confidence and pledge 

hospitality. In thus partaking with you of these emblems, it is with the 

wish that you may be nourished by the true Bread of life, and that your 

days may be prolonged and made happy, even as you shall strive to 

nourish others [...]. (p. 85) 

When by this act, their mutual bond of friendship is sealed and made 

perpetual, the candidate is escorted by the Conductress to the northeast part of 

the room. Now, the most important lesson begins - the four virtues are to teach 

the candidate the beauties and usefulness of the degree. After each has spoken, 

there is an interplay of music. The first officer to hold a lecture is Truth. She 

advises the candidate in a language of water symbolism that 

[t]he allegories and traditions embodied in its lectures are full of 

instruction. The broad streams of knowledge that are open to all 

inquirers [...] must be traced to their sources if you would acquire the 

genuine meaning of their symbols and the mystic forms that make up 

this system. (p. 86) 

Then, Truth explains that her virtue is the universal principle of human 

thought and action, and that Truth remains forever, while generation after 

generation passes away. "Then let Truth be the beacon-light upon which your 

eye is fixed. It will surely guide you over the stormiest seas." (p. 87). The next 

virtue to speak is Faith, who advises the candidate to have constant faith in God, 

because "confidence in the assistance and protection of an Almighty Being 

naturally produces patience, hope, cheerfulness [...]" (p. 88). Then, she refers to 

the setting of the Court by making a comparison with the time of knighthood: 

The age of chivalry was the age of undeviating faith and unblemished 

honor. It was the period when the word was as strong a bond as the 

oath. Among the sublime principles of chivalry it held in faithful 

reverence the protection of woman. To us has been handed down this 

sacred trust in its purity, and it becomes our highest honor to maintain 

and perpetuate it. (p. 88) 

Wisdom steps forward and proclaims that her virtue embraces the whole of 

practical knowledge. She relates two short anecdotes about wise people, the first 

one dealing with an ancient lawgiver who, being asked if his code of laws was 

the best for his countrymen, answered, "It is the best they are capable of 

receiving" (p. 89). The second story is about a little city against which came a 

great king and besieged it. In it there was a poor wise man who delivered the city 

by his wisdom, however, although wisdom is better than strength, "the poor


man's wisdom is despised, and his words are not heard" (p. 89). The officer 

Wisdom encourages the candidate not to give in, even if her efforts are met by 

indifference and ingratitude. 

The last virtue to raise her voice is Charity, who is distinguished from the 

others that she underlines by a Masonic quote: "Charity stands as the pearl of 

great price among the virtues - 'for the greatest of these is Charity.' " (p. 90). She 

also relates a legend, according to which the wives of the fishermen, at the 

shores of the Adriatic Sea, had the habit of going down to the sea-shore at eventide, 

to sing the first verse of a favorite hymn. Borne by the wind across the 

desert sea, they heard the second verse, sung by their husbands as they were 

tossed by the gale upon the waves. The directions suggest that a choir of ladies, 

stationed in the eastern part of the Court room, sing the first verse, and a choir of 

gentlemen in an adjoining room sing the second verse, after which they all join 

in the chorus (cf. p. 91/92). This interplay is to symbolize death and a gentle 

answer from beyond, to assure the living that heaven awaits them: 

Perhaps, if we listen, we, too, may hear, in this desert world, some 

whisper borne from afar, to remind us that there is a heavenly home; 

and when we sing a hymn upon earth, it may be we shall hear its echo 

breaking in sweet melody uon the sands of time, cheering the hearts of 

those who, perchance, are pilgrims and strangers, looking for a city that 

hath sure foundations. (p. 92) 

The "city with sure foundations" is an image for the "New Jerusalem," or 

"Zion," or paradise, however the life afterwards may be called. When Wisdom 

has spoken, the Royal Matron has to confer the honors of the degree upon the 

candidate, who is therefore led via the North to the west side of the altar, facing 

East. In correspondence with Freemasonry, the importance of the four points of 

the compass is expressed: 

Honored Conductress, the West is the place of the setting sun, the verge 

of the twilight gloom, and darkness of the night. In its uncertain light, 

amid the shadows of the declining day, the beauties of our work cannot 

be revealed. It is the rising, not the setting, sun that we adore. I pray you 

do not tarry there. (p. 93) 

Accordingly, the candidate is conducted via the South to the East, in front of 

the throne. The Royal Matron relates the advantages of this direction: 

The East is that quarter from which the bright morning star heralds the 

approach of day, and the proper place for honorable advancement. 

Before the rising sun, darkness disappears, and light covers the surface 

of the earth. Here, the light, arising from the blessings of our Order as 

the radiance from the morning sun, awaits the neophyte. (p. 94)

522 


The candidate is made to kneel on a cushion at the foot of the throne. Behind 

her, the officers form a semi-circle, the Associate Conductress, Faith, and 

Charity on the North side, and Truth, Wisdom, and the Warder on the South side. 

The Herald, holding the standard, stands in the center of the tableau. The Royal 

Matron, wearing a crown and representing a queen, receives a sword from the 

Royal Patron. She explains to the candidate the accolade, the ceremony by which 

knighthood is conferred. Placing the sword on the left and right shoulders, and 

on the head of the candidate, she confers upon her the dignity of a Lady of the 

Royal and Exalted degree of the Amaranth. Assisting the candidate to rise, the 

Royal Matron says: "[...] and as the Amaranthine flower is typical of undying 

friendship and eternal truth, so with this right hand accept our pledge of an 

abiding trust, and a cordial reception into our fellowship." (p. 95). This "raising" 

is a weak form of the raising in the third degree of Craft Masonry, where a 

special grip is used. The Royal Matron then explains the symbolism of the sword 

to the newly elected Lady: 

The sword is a weapon of warfare. It teaches us to be always watchful 

in the battle of life, and with the Sword of the Spirit, which is the Word 

of God, to guard every approach to the heart, that the evil tendencies of 

our nature may not overcome the good. Let us strike valiantly against 

vice that degrades; against ignorance that blinds, against prejudice that 

warps our judgment, and against hatred and malice that bring only


discontent and misery. Keep this lesson ever before you, and by the 

symbolic use of this glittering blade cover your name with honor [...]. 

(p. 95/96) 

Hereafter, the candidate is conducted to the Associate Matron, who crowns 

her with the Amaranthine wreath, the "Crown of Life," a symbolical crown that 

excels the value of material emblems of royalty: 

This is no diadem of gold; no cincture of pearls; no regal tiara; no 

frame-work of gems, velvet-lined, like that which so often presses upon 

the aching brows of royalty. That is a badge of power, frequently empty, 

unsubstantial, and delusive. But our crown and our act of coronation 

have a higher and a nobler meaning. We crown you as being eminent 

for virtue, zeal, and well-doing, showing charity to the destitute, and 

faithful in every walk of life. (p. 98) 

The Associate Matron addresses the candidate in metaphorical language 

("May all your footsteps fall upon flowers.", p. 98), wishing her a successful and 

happy life. She employs the crown as a symbol for eternal life: "And as the years 

roll along [...], may your ransomed spirit be crowned with the never-ceasing 

favor of Almighty God." (p. 98). Then, the Royal Matron informs the candidate 

that in addition to her obligation of secrecy, she is required to protect and defend 

the Standard of the Order, which is handed to her by the Herald. The Royal 

Patron holds a short lecture about the history of standards, beginning with the 

emblems employed by the earliest assemblies of men for purpose of peace or 

war, the banners of the tribes of Israel, and the Flag as the symbol of a nation. If 

the Flag is insulted, the same is done to the nation. The Herald solemnly waves 

the Flag over the candidate's head. Then, it turns patriotic, and "Home, Sweet 

Home" is sung. The Royal Patron reminds the candidate that the Standard of the 

Order 

is no holiday standard, gorgeously emblazoned for gayety or vanity. No! 

It is the synonym of the banner of Eternal Truth. The All-Seeing-Eye 

upon it, with the winged messenger bearing the emblem of peace, 

should encourage you to walk in the path of virtue. (p. 101/102) 

The initiation ceremony having ended, the Honored Lady is led to the Place 

of Record to sign the By-Laws of the Court. Afterwards, the Associate Matron 

calls the Court to "recreation," which corresponds with the Craft expression 

"from labor to refreshment." 

At the initiation of a Master Mason, the same procedure is used, however, 

the ritual recommends proper changes in addressing him. When it comes to the 

coronation scene with the Amaranthine wreath, this ceremony is simply left out, 

and he is immediately conducted to the west of the altar, where he receives the 

"Standard of the Order lecture" by the Associate Matron. The ritual suggests an

524 


alternative speech by the Royal Patron at this point (cf. p. 105-110). This address 

is rather philosophical ("Is there a divine and spiritual essence that will survive 

eternally this house of clay - a something that men call soul [...]?" (p. 107)). It 

talks about the genius of man who has made the powers of nature his obedient 

slaves, because "Man is God's interpreter of the secrets of nature intrusted [sic] 

to his care." (p. 109). It ends with the assurance that the object of the association 

which the candidate joins is to lead him to a higher, better, and nobler life, and 

that, whenever he should need the support of any brother or sister of this degree, 

he will receive it. 

7.2.3 Self-Esteem of African American 

Women: The "oldest and most perfect 

of all female degrees" - Ritual of the 

Heroines of Jericho 1471 

Generally under the sponsorship or supervision of the Black Royal Arch 

bodies, and sometimes as a part of the Adoptive Rite, the Heroines of Jericho, 

embracing the three degrees of "A Master Mason's Daughter," "True Kinsman," 

and "Heroine of Jericho", is being worked today by the Blacks 1472 . Here a picture 

from Cora Court #22 in Jones, La., from the sixties: 

1471 If not otherwise noted, the quotations for this section are taken from Ritual and Guide of the 

Grand Court of Heroines of Jericho. Texas Jurisdiction, Prince Hall Affiliation, 1963. 

1472 Cf. CME, p. 13.


According to Mackey's Encyclopedia, it is a side or honorary degree. When a 

man receives the degrees, he is called a Knight of Jericho. 1473 

It is difficult to trace back the rite's origin, as there is a confusion of several 

degrees, named "True Kindred," "Heroines of Jericho," "Martha Washington 

Degree," "Good Samaritian," "Royal Companion," "Knights and Ladies of the 

Cross," and "Master Mason's Daughter," which have been worked at different 

times and in different regions, and of which no writer has authored a concise 

history. They all apparently were related to the claims of female relatives to 

Masonic assistance. 1474 It is not possible any more to ascertain whether one of 

these degrees included some of the others, or, vice versa, formed a part of such. 

According to Coil's Masonic Encyclopedia, David Vinton, who was a 

prominent Masonic lecturer, possibly founded the "Heroines of Jericho" in the 

time of 1815-1820. There was also a ritual of that order published by Avery 

Allyn in 1831. Furthermore, Denslow describes an androgynous degree limited 

to Royal Arch Masons and their wives and daughters, being popular in 1840-50: 

The name of Royal Companion would seem to fit it. It supported to give 

those relatives of Royal Arch Masons signs and words by which they 

could make themselves known to a Royal Arch Mason. The sign was 

called the plumbline, and the ritual provided for reading the 2 nd chapter 

of the Book of Joshua. 1475 

In 1872, there was a ritual of the Court of Heroines of Jericho published in 

Kansas City, Mo., containing three degrees called "Master Mason's Daughter," 

"True Kinsman," and "Heroines of Jericho." 1476 Another ritual contains the three 

degrees of "True Kindred," "Royal Companion," and "Knights and Ladies of the 

Cross." 1477 

It has also been claimed that the True Kindred degree or degrees originated 

from the family of Degeer Gilmore of Toronto, Canada, being introduced into 

the U.S. in 1894 at the foundation of the Supreme National Conclave of True 

Kindred. This rite has been reorganized in Chicago in 1905, and in 1922, a new 

ritual was adopted. Here, the degrees consisted of "True Kindred," "Hero or 

Heroine of Jericho," and "Good Samaritan or Knight and Lady of the Cross." 1478 

About the middle of the 19 th century, but with possibly a much earlier origin, 

there were degrees called "Mason's Wife and Daughter;" it has been of no avail 

to verify whether they were combined or separate degrees. Denslow also lists 

"Mason's Daughter" and "Mason's Wife," stating that the former was created on 

a legend connecting Mary, the sister of Lazarus, with Jesus' triumphal entry into 

Jerusalem. The signet of this order bore the letters AMRY (i.e., Mary), encircled 

1473 Cf. EOF, p. 323. 

1474 Ibid. 

1475 Cf. EOF, p. 323. 

1476 Ibid. 

1477 Ibid. 

1478 Cf. CME, p. 13.

526 


by the letters FNDOZ,BTKC. 1479 As we shall see later, this comes very close to 

the content of today's ritual of the Heroines of Jericho. The degree of "Mason's 

Wife" originally was only conferred to the wives of Masons, but later also 

included other female relatives. 

The earliest mentioning of the term "Mason's Daughter," according to Coil's 

Masonic Encyclopedia, was in 1779 in the minutes of American Union Lodge, 

where it was the name of a piece of music in an account of some celebration 1480 . 

Wherever the Heroines of Jericho originated, and by whom they were 

founded, seems to be of no importance to the ritual's publishers, the Grand High 

Court, since they proudly date their ritual back to the pre-Christian era. Thus, the 

Ritual and Guide from 1963, which has been employed for this work, states in its 

introduction: "These Degrees existed in an organized state many years before the 

Chapter, Council or Encampment were heard or thought of. In fact these Degrees 

were known and given when we had nothing but the good Ancient Craft 

Masonry, which is almost as old as creation." (p. 5). It also fervently distances 

itself from the reputation of being inherent to Royal Arch Masonry: 

We ask those who claim the Heroines of Jericho as the exclusive 

property of the Holy Royal Arch to investigate the matter and history of 

these Degrees, and then tells (sic) us which is right. The unmistakable 

evidence of Masonic history and tradition makes the Heroines of Jericho 

the property of the Master Mason House, and it will only create 

confusion and discontent to try and take any one of the Degrees from 

them. History plainly tells us that as far back as A.D. 1283 the Heroines 

of Jericho was well known and practiced by Master Masons, and their 

wives and daughters. Read the Masonic History of Sir William Wallace, 

and others of Scotland; that of the Reign of the House of Valois, in 

France; and from A.D. 1248 to 1500 in England and other countries. 

(p. 5) 1481 

We will refrain from commenting on this statement and instead refer to our 

chapter on history and background, where we have already described some 

Masons' custom to date their origins back to antiquity; e.g. to the Egypt of old, 

or, even worse, the Ante-Deluvian theory, etc. With a tint of self-glorification, 

the ritual further claims that "[t]hese degrees are the oldest and most perfect of 

all the Female Degrees [...]. Among the many hundred that have been born in the 

1479 Cf. ibid, p. 12. 

1480 Ibid. 

1481 One might think that from the 1960s until now, the tradition of placing the origin of the order in 

the pre-Christian era may have changed; this is not so, for we read in the brief historical sketch on 

the homepage, http://www.connecti.com/~joelbee/hoj.htm: "History tells us that the Heroines of 

Jericho Degree was organized by Ancient Craft Masonry back in the times when the Jews were led 

into captivity from Jerusalem to Babylon by Nebuchadnezzar. The Jewish Masons consulted with 

each other as how best to care for their females and preserve their family ancestry. After careful 

study, the Jewish Masons instituted the Heroines of Jericho Degree and conferred the entire set of 

degrees on their females and these degrees are known to this day." Cf. also the peculiar black 

historical tradition mentioned in our chapter 3.3 on Prince Hall Freemasonry.


last hundred years and taught by grand lecturers, these, the oldest, have out-lived 

them." (p. 5). Allegedly, these degrees were brought to America by the early 

settlers, who also introduced Craft Masonry into the new world: 

They have come down to us through centuries unaltered. Though 

sometimes almost buried in the crash and fall of nations for a few years, 

still they reappeared full of vigor and life. Historians have tried to find 

the time when these Degrees were introduced into this country, and 

failed to fix the period; but we are assured that, with the introduction of 

Masonry into the provinces of America came these Degrees. (p. 5) 

The ritual further boasts that "[t]he Heroine's or Third Degree is the highest 

of all Adopted Lady Degrees among Masons and is the most sublime of all Lady 

Degrees adopted and conferred upon the female relatives of Masons throughout 

the world." (p. 34). 

According to the landmarks of the order, a perfect Court consists of at least 

five women and four Master Masons. It is interesting how the men are treated: 

The receiving of the degrees does not make Master Masons "members" of the 

Court. They thus obtain the right to visit Courts, but they cannot have a voice or 

vote in the Court unless they pay relief dues, except upon special request by the 

Most Ancient Matron (cf. p. 6). 

Only four Master Masons can 

be regarded as "members," the 

Worshipful Joshua and the 

three Grand Directors. "Life 

members" of the Court are the 

present Grand Matron, all Past 

Grand Matrons, and the present 

and Past Grand Joshuas. The 

other three men, the Grand 

Directors, are only members 

during their terms of office (cf. 

p. 6). However, a Past Master 

who has received the Heroine 

degrees, may be authorized to 

organize a Court (cf. p. 6). 

The officers of a Court, 

their jewels given in brackets, 

are: the Most Ancient Matron 

(sceptre or gavel of silver 

within a hoop of gold metal), 

the Senior Matron (silver sun 

within gold hoop), the Junior 

Matron (silver bugle within 

gold hoop), the Worshipful

528 


Joshua (silver Bible within a gold hoop), the Court Secretary (silver crossed pens 

within a gold hoop), the Court Treasurer (silver crossed keys within a gold 

hoop), the Senior Attendant (silver cross within gold hoop), the Junior Attendant 

(also silver cross within gold hoop), the Outer Gate Keeper (silver crossed 

swords within a gold hoop), and the three Court Directors (silver sheaves of 

wheat within gold hoop). In the center of the Court Room, instead of an altar, 

there is an ark, on which are laid several pieces of equipment. 

The ark (cf. p. 13), which, if moved, is carried by the Worshipful Joshua and 

the three Court Directors, should be two feet long, twelve inches wide, and three 

stories high. Its roof is flat and has horns on the four corners. The first story has 

to be painted white, the second sky blue, and the third scarlet. The top is bronze, 

while the horns are gilded. At each corner of the first story there is a ring, 

through which can be passed two rods, painted in blue, for carrying the ark. On 

one side of the first story are written the letters F.N.D.O.Z.B.T.K.C. 1482 in a half 

circle. The second story has the name and number of the Court written on both 

sides, and the top has the inscription A.M. 2553 on the end of the date of the 

organization. On the ark there are the Holy Bible, three candle sticks, three silver 

cups, two ram's horns, one slipper, one ear of corn, a small bundle of wheat 

straw, a bunch of evergreen, a vial of olive oil, and three candles (p. 13). 

On her initiation into the second degree, that of True Kinsman, the candidate 

is told the symbolic significance of the ark, which is to remind her of the "Ark of 

Hope," that is to guide her to the "haven of rest and promise" (p. 39), a 

circumscription for heaven. The white represents the first degree, being an 

emblem of innocence and purity. The blue stands for the second degree and the 

fidelity of a True Kinsman, being an emblem of love and union, whereas the 

scarlet represents the third degree, as an emblem of zeal and steadfastness (p. 

39): 

The three colors, white, blue and scarlet, teach us a most beautiful 

lesson: Love to God as a Master Mason's Daughter; Charity to all 

mankind as a True Kinsman (sic) and be steadfast and zealous to keep a 

promise and defend a good name as a Heroine of Jericho. The three 

burning tapers teach also a beautiful moral lesson as they burst forth in 

brilliant white rays of light. So ought you to be brilliant in faith to God, 

true in your dealings to a Heroine and love to all mankind, wheresoever 

found scattered around the globe. By practicing these you will have no 

obstruction in gaining a passport to the Grand Court above, which is 

Heaven. (p. 39) 

As to the dresses and regalia, the Most Ancient Matron or the Most Ancient 

Grand Matron, when she presides, should wear a golden crown with twelve 

points, ornamented with brilliant red, white, and blue. There are twelve small 

silver stars set on a scarlet band and placed around the base of the crown. In the 

1482 

According to CME, p. 12: initials of "Fear not, daughter of Zion; Behold, thy King cometh" 

(John, 12:15).


front, there should be a silver trumpet, bugle, or 

sceptre. Further, she wears a long purple robe or 

cape, trimmed with silver or gold lace, and 

spangled with small golden or silver stars (p. 12). 

She holds a sceptre or gavel in her hand. 

The Deputy Grand Matron wears a crown with 

ten points, the Senior Matron one with nine 

points, the Junior Matron with seven points, the 

Attendants with five, and the Heroines with three 

points. 

The Worshipful Joshua wears a scarlet collar 

made of velvet, silk, or satin, which fits over the 

shoulders and comes to a point in the front of the 

waist. It has golden fringe all around, and bears 

twelve silver stars, trimmed with gold lace cords 

of blue, white, or scarlet (p. 12). The three Court 

Directors wear almost the same attire, only with 

silver instead of gold fringes, and with seven 

golden stars. 

The regular attire of a Heroine is a white 

dress, white shoes, white gloves, a crown, and a 

scarlet cord tied in three loops (p. 12). Her 

emblem is a cross within a crown with the 

lettering "F.N.D.O.Z.B.T.K.C." on the cross, and 

the letters "H. of J." on the crown. 

The content of the ritual mirrors its original 

purpose, namely to enable the female relatives of 

Royal Arch Masons to make themselves known 

by signs in case of danger to be protected, just as the central character of the 

ceremony, the Biblical figure of Rahab, by a sign spared her house and family 

from destruction. Albert Mackey thus comments on the order and its legend in 

his Encyclopedia: 

It is intended to instruct its female recipients in the claims which they 

have upon the protection of their husbands' and fathers' companions, and 

to communicate to them an effectual method of proving those claims. An 

instance of friendship extended to the whole family of a benefactress by 

those whom she had benefited, and of the influence of a solemn contract 

in averting danger, is referred to in the case of Rahab, the woman of 

Jericho, from whom the degree derives its name; and for this purpose the 

second chapter of the Book of Joshua is read to the candidate. 1483 

There are an Opening and a Closing Ceremony. In contrast to the other orders 

examined, it seems strange that the officers dress right in the Court Room, and 

1483 EOF, p. 323.

530 


not in a preparation room, for when the Ancient Matron arrives, the Most 

Ancient Matron goes to her seat in the East, puts on her crown, scarlet cord or 

apron and asks the Sisters and Brethren, with the gavel in her hand, to be 

"properly clothed" (which is the same phraseology as in the Blue Lodge). When 

all have taken their seats, the Most Ancient Matron orders the Outer Gate Keeper 

to approach the throne in the East, asks her to explain her station and duties (i.e. 

outside the inner door, to guard the outer gate against intrusion of 

"eavesdroppers;" here also the Craft term is used), and invests her with the 

implement of her office, which is very unusual and not practiced in any other of 

the analyzed orders. Having received her sword, the Outer Gate Keeper returns 

to her station and closes the door. 

Then, in conformity with Craft Masonry, the Most Ancient Matron asks the 

Junior Attendant to define the first duty of Heroines, which is to see that the 

Court is duly guarded (instead of "duly tiled"). Sister Junior Attendant is sent 

outside to inform the Outer Gate Keeper that the Court is to be opened. She 

hands over a scarlet cord to the Outer Gate Keeper (p. 14), directs her to guard 

accordingly, and returns with the report that the Court is guarded by "a Sister of 

this Degree [...], armed with the proper implement of her office, the sword." (p. 

14). This corresponds to the Craft ritual's text, "By a brother of this degree, [...] 

invested with the proper implement of his office (the sword)." 1484 Then, the 

Senior Matron is asked whether all present are Heroines of Jericho, which she 

affirms, whereupon she is asked whether this is also true for herself. 

Most Ancient Matron: Where were you first prepared to be 

made a Heroine? 

Senior Matron: In my mind. 

Most Ancient Matron: Where secondly? 

Senior Matron: In an ante-room adjoining a legally 

constituted Court of Heroines or in a 

place representing the first floor of 

the Ladies' Court connected with 

King Solomon's Temple. (p. 14/15) 

Most Ancient Matron: What makes you a Heroine of 

Jericho? 

Senior Matron: My vow and obligation which I 

made to spies in the land of Jericho. 

(p. 14/15) 

This short dialogue, although in reference to the Biblical legend of Rahab, is 

parallel to the Blue Lodge question: "Where were you first prepared to be made 

an Entered Apprentice Mason? - In my heart. - Where secondly? - In a room 

adjacent to a legally constituted Lodge of such, duly assembled in a place 

representing the Ground Floor of King Solomon's Temple." 1485 We can deduct 

1484 Duncan, p. 13. 

1485 Ibid.


from the ladies' statement that they, too, see their lodge as a symbol of King 

Solomon's Temple, thus making the same claim as male Masonic orders. Thus, 

the HOJ ritual states proudly in a preface to the third degree that "[a] Heroine's 

Court is styled by 'Masons' as the 'Ladies' Palace of King Solomon's Temple' " 

(p. 34). 

The Craft ritual at this point defines how many Masons it needs to constitute 

a lodge of Entered Apprentice Masons, which are seven; the Most Ancient 

Matron likewise asks the Senior Matron to enlist the officers of a Standard 

Court. 

Next follows the determination of the officers' stations and duties. Thus, the 

Junior Attendant's place is in the West, at the right of the Senior Matron. Her 

duty is to carry messages from the Senior Matron in the West to the Junior 

Matron in the South and elsewhere around the Court room, and to see that the 

Court is guarded (p. 15). The Senior Attendant's station is at the right of the Most 

Ancient Matron's throne in the East, and she has to carry messages from the 

latter to the Senior Matron in the West and elsewhere around the Court room, to 

introduce visiting Sisters and Brethren, and to receive and conduct the candidates 

(p. 15). The Secretary is stationed at the left of the Most Ancient Matron, and she 

has to note the latter's will and wishes, to record the proceedings and to send a 

copy thereof of the Grand Court, and to receive all moneys and pay them to the 

Treasurer (p. 15). The Treasurer is stationed at the right of the Most Ancient 

Matron, and has to receive all moneys from the Secretary, to keep a "square" and 

just account of the same, and pay it out by order (p. 16). The Junior Matron's 

station is in the South, and her duties are described thus, parallel to Craft 

symbolism: 

As the sun in the South at high noon is the beauty and glory of the day, 

so sits the Junior Matron in the South to better notice the time, call the 

Heroines from work to refreshments, watch over them during the hours 

thereof and see that the hours of refreshment be not turned into riotise or 

anything degrading; and call them to work again [...]. (p. 16) 

This is almost word for word the same expression as in the Craft ritual, where 

the Junior Warden describes his station thus: "As the sun in the south, at high 

meridian, is the beauty and glory of the day, so stands the Junior Warden in the 

south, the better to observe the time [...] 1486 " etc. Then follows the explanation of 

the Most Ancient Matron's station, which likewise is a repetition of the Craft's 

text, with regard to the station of the Worshipful Master 1487 ; she sits in the East, 

for "[a]s the sun rises in the East to commence and govern the day, so rises the 

Most Ancient Matron in the East to commence and govern the Court, put the 

Heroines to labor and give them correct and wholesome information" (p. 16). 

The stations and duties being defined, the Worshipful Joshua offers a prayer, 

after which the Most Ancient Matron declares her wish to open the Court in the 

1486 Duncan, p. 14. 

1487 Cf. ibid, p. 15.

532 


third degree. The Senior Matron is asked to communicate this to the Junior 

Matron, and the latter communicates it to the Sisters and Brethren. Then, the 

Most Ancient Matron, again in the exact terminology of the Craft ritual 1488 , 

orders all "Sisters and Brethren, together on the signs" (p. 17), and they give all 

signs from the first to the third degree, including the latter. Hereafter, again in 

total imitation of the Craft ritual 1489 , the Most Ancient Matron uses a slightly 

changed variation of Psalm 133 to express in metaphorical language how nice it 

is to have come together: 

Beloved Sisters and Brethren, how good and how pleasant it is for 

sisters and brothers to dwell together in Unity, Peace, Harmony and 

Love! It is like the precious ointment upon the head, that ran down upon 

the beard, even Aaron's beard; that went down to the skirts of his 

garment; As [sic] the dew of Hermon and as the dew that descended 

upon the mountains of Zion for there the Lord commanded the blessing, 

even life forevermore. Amen. (p. 17; bold print added) 

It is astonishing how closely the creator of the ritual of the Heroines of 

Jericho has copied parts of the text from the Craft ritual as published by Malcolm 

Duncan. Here, the Sisters have just added their tenets of Peace, Harmony, and 

Love. 

When the Court is declared open on the Third Degree in "Friendship and 

Harmony" (p. 17), the regular business is proceeded with. Afterwards, the Court 

is ready for closing. The Most Ancient Matron asks the Junior Attendant to 

inform the Outer Gate Keeper about it, and the Junior Attendant repairs to the 

Outer Gate Keeper, takes from her the scarlet cord, which she has previously 

given to her, and returns to her own station, informing the Most Ancient Matron 

that the Court is properly guarded. Then, the Most Ancient Matron asks how 

Heroines "meet," to which is replied, "in love," and how Heroines "part," to 

which is replied "in Friendship and Honor" (cf. p. 18) - this is a parallelism to the 

Craft's saying: "We meet upon the level, and part upon the square." The Most 

Ancient Matron admonishes the Sisters and Brethren ever to meet and part in the 

name of the Lord (p. 18), gives one rap with the gavel, and the Court is closed. 

The initiation ceremony begins with the Most Ancient Matron asking the 

Sister Junior Attendant to ascertain whether there are candidates in waiting. The 

latter retires to the anteroom and returns with the names of the candidates. 

Hereafter, the Sister Secretary is sent into the anteroom for interrogation of the 

candidates. After they have confirmed that they came uninfluenced and of their 

own free will, and are going to conform to "all the Ancient established usages" 

of the order (p. 20), the secretary reports this to the Most Ancient Matron, upon 

which the Junior Attendant is ordered to prepare the candidates. They have to put 

on a white gown above their clothing, with a white cord tied around the waist, 

1488 Cf. ibid, p. 16. 

1489 Cf. ibid, p. 19.


and hold a bunch of evergreen in their right hands. Then, they are blindfolded 

and led to the Court room door, on which the Junior Attendant gives one rap. 

The Senior Attendant informs the Most Ancient Matron that while their 

"Court is working in Friendship and Harmony" (p. 20), there is an alarm at the 

door. The Junior Attendant announces the newcomers with ".... who have long 

been in chaos and now seek to be given light and to receive all the rights and 

benefits of this Worthy Court erected to God and dedicated to the Holy Virgin 

Mary" (p. 20). This corresponds to the Craft's "seeking light," the climax of 

chaos being added, which is reminiscent of the Scottish Rite formula Ordo ab 

Chao. The condition of the candidates prior to initiation thus is not only 

darkness, but also, even worse, utter chaos. When the Junior Attendant has 

affirmed to the Senior Attendant that the candidates are Master Mason's 

daughters of good report and vouched for, the Senior Attendant reports this to 

the Most Ancient Matron, and they are admitted. 

The Senior Attendant goes to open the door and leads the candidates once 

around the Court room (cf. p. 21), which is their first Masonic travel. During 

their march, a suitable song is sung in low voice. They stop in front of the Most 

Ancient Matron's throne in the East, and the latter reads to them the Biblical 

passage from Mark, 11, which relates how Christ's disciples fetched the colt for 

him, on which he rode into Jerusalem, while the people cast branches and their 

garments before him and cried "Hosanna! Blessed is he that cometh in the name 

of the Lord." (p. 22). 

Then, the Senior Attendant asks the Worshipful Joshua to put the candidates 

in position for further instructions, and he causes them to kneel and to put their 

right hand on the Bible, which is opened at John, 12, and to touch their left 

shoulder with their left hand (p. 22). The candidates repeat their obligation after 

the Worshipful Joshua, and then kiss the Bible as a token of their earnestness (p. 

23) and as a seal to their obligation. Hereafter, they are asked what they most 

desire in their present condition, and the answer of the candidate is: "I wish to 

see the faithful of the City of Jericho." (p. 23). In Craft Masonry, the answer 

would have been "light." The Most Ancient Matron asks the Sisters and Brethren 

to stretch forth their hands, in order to bring the newly adopted sister to light, and 

they all form a circle around the kneeling candidate and the altar (p. 23). Then 

follows the Biblical verse, "And the Lord God said (sic) let there be light and 

there was light" (p. 23), and the sisters give the "shock of enlightenment" by 

clapping their hands at the moment when the Senior Attendant removes the 

candidate's blind. Hereafter, the new sister who is now "adopted to the Royal 

Court of the faithful" (p. 23), is assisted to rise and obtains the secret work 1490 . 

The "true word," accompanied by the "true grip," is MARY; the examiner and 

the examined sister take it in turns to spell it, beginning with any letter. The 

1490 Although the secrets are exposed on a leaflet enclosed in the ritual, we will conceal them for 

reasons of protection of the order, except for some explicit signs which are needed for description. 

They will be mentioned at the end of this chapter, so as not to reveal of which degree they form a 

part. Each of the three degrees has its own Hailing Sign. The Grand Hailing Sign employs almost 

the same text as the Craft's Grand Hailing Sign, namely: "My Lord [sic] is there no help for a 

Heroine of Jericho?" Several signs are made with the help of a handkerchief.

534 


response to the Sign of Recognition is F.N.D.O.Z.B.T.K.C.T.L., also spelled (we 

suppose that the last two letters mean "the Lord"). 

When the new sister has received the password, grip, and words, she is led to 

the Junior and Senior Matrons to employ these means of recognition. Hereafter, 

she receives further instructions from the Most Ancient Matron, who reads to her 

the Biblical passage in which Jesus rides into Jerusalem on an ass's colt. Then, 

the Most Ancient Matron invests the sister with a white apron and collar, and ties 

a white cord around her waist. This is a symbol for her being bound to "a Master 

Mason's daughter the world around in Friendship and Harmony" (p. 25). Again, 

the text spoken during the investiture is almost copied from the Craft ritual, with 

only a few appropriate changes: 

The white apron, collar and cord are emblems of innocence and the 

badge of a Master Mason's daughter. It is more ancient than the Golden 

Crown of Roman Eagle [sic]. They are more honorable than any other 

emblem or degree that can be conferred on you by any society except it 

be in a legal and just Court of Heroines of Jericho. I hope that you will 

wear it with high pleasure to yourself and honor to the Master Mason's 

daughter wherever found around the globe. (p. 25) 1491 

Even the singular is employed, although the Heroines have more emblems, 

adding the collar and the cord to the apron. 

Hereafter, the Senior Attendant escorts the new sister into the anteroom to be 

divested of her robe. Having returned into the Court room, the Worshipful 

Joshua delivers an address upon the first degree's history, which seems very farfetched. 

Thus, he explains that before the Christian era, there were only the two 

degrees of the True Kinsman and the Heroines. The degree of Master Mason's 

Daughter came about after the birth of Christ, when Masons who believed in 

Him desired to "perpetuate the memory of His mother" (p. 26). After Jesus' 

crucifixion and resurrection, the Jews who believed in Christ anticipated that 

they would be scattered among all nations. Allegedly, "nearly all were Masons" 

(p. 26), and they made plans how to let their female relatives benefit from their 

Masonry. As the result of a conference, this degree was instituted, and they 

called it "Mary" in memory of Christ's mother. This degree allegedly was 

adopted by the Ancient Craft Masons and came down to the order of today 

unchanged, under the name of Master Mason's Daughter. 

When this address is given, the Most Ancient Matron and a member of the 

Court repeat the whole contents of the degree work in a question-and-answer 

catechism, with which ends the ceremony of initiation into the first degree. 

1491 The Craft ritual (Duncan, p. 38) reads: "[...] I now present you with a lambskin or white apron, 

which is an emblem of innocence and the badge of a Mason; more ancient than the Golden Fleece 

or Roman Eagle, and, when worn, more honorable than the Star and Garter, or any other order that 

can be conferred on you at this time, or any future period, by kings, princes, and potentates, or any 

other persons, except it be by Masons. I trust that you will wear it with equal pleasure to yourself 

and honor to the fraternity."


The Opening Ceremony of the second degree is the same as in the first 

degree, with the exception that the Bible is now opened at the first chapter of 

Ruth. Prior to the conferring of the second degree, the Most Ancient Matron asks 

the Senior Attendant to retire with one or two attendants to the anteroom, in 

order to prepare the candidate. The Senior Attendant advises the candidate to put 

on a blue robe, and to hold in her hands a small bundle of wheat or straw (p. 28). 

Then, she blindfolds the candidate, takes her by the arm and leads her to the 

Court door, on which she gives two raps. The Junior Attendant reports to the 

Most Ancient Matron that while the Court is "at work in Love and Union" (p. 

28/29), there is a strange call at the door. When it has been made clear that the 

candidate was regular adopted into the first degree and was Masonically 

recommended to receive the second, the Senior Attendant dispatches the 

password for her. In order to be admitted to enter, the candidate has to promise 

that "naught but death shall part you and me" 1492 (p. 29), and hereafter she is 

"received in Love and Union" (p. 30). 

Then begin the Masonic travels; the candidate is conducted twice around the 

Court room by the Senior Attendant, each time stopping at one of the Matron's 

stations, where she hears some verses of the chapter of Ruth. When the candidate 

has thus traveled from the Junior via the Senior to the Most Ancient Matron, the 

latter takes the bundle of wheat from the candidate and gives her a slipper, which 

she is to carry to the Most Worshipful Joshua. However, before the candidate can 

receive further instructions from the Most Worshipful Joshua, she has to take the 

solemn oath of obligation. Thus, all assemble around the ark, and after the 

candidate has repeated the obligation, she is asked what she most desires, to 

which she answers "to make thy people my people; thy God my God." (p. 32). 

These are the words of Ruth (chapter 2, verse 16) who accompanied her motherin-law 

Naomi into her land, to serve her God. Then, the shock of enlightenment 

is given, and the Senior Attendant goes through all the signs and grips with the 

candidate. The latter proves herself an obligated True Kinsman by giving these 

signs to the Junior and Senior Matron, who allow her to pass to the Most Ancient 

Matron in the East, who invests her with the proper clothing. Thus, the candidate 

receives a blue apron and collar, and a blue cord is tied around her waist. She 

likewise is told the significance of the slipper: "[...] with this emblem, a 

Slipper 1493 , I now endow thee with all the rights and privileges of a True 

Kinsman" (p. 33). 

Hereafter, the candidate is conducted by the Senior Attendant into the 

anteroom to take off the robe, and on her return to the Court room, the 

Worshipful Joshua tells her the history of the second degree: It was founded on 

the friendship between Ruth and Naomi, the mother of Mahlon, the Israelite, 

"who was an eminent Master Mason" (p. 33) about B.C. 1312. 

1492 This is taken from Ruth, chapter 1, verse 17: "Where thou diest, will I die, and there will I be 

buried: the Lord do so to me, and more also, if ought but death part thee and me." 

1493 In conformity with Craft Masonry, the slipper is conceived as a testimony that a covenant has 

been made, as it was a custom among the Israelites; thus, Boaz drew off his shoe when her 

purchased the land from Naomi and married Ruth (Ruth, chapter 3, verse 7-8).

536 


After the recital of the history, the lecture in question-and-answer format 

follows. 

In the Opening Ceremony prior to the initiation into the third degree, that of 

Heroine of Jericho, the Bible on the altar is opened at the second chapter of 

Joshua, third verse, and burning tapers are set in triangular form on the altar. The 

Senior Attendant and two helping sisters in the anteroom prepare the candidate, 

who is being blindfolded and made to wear a scarlet gown. The Senior Attendant 

leads the candidate to the Court room door, on which she gives three raps. In the 

first degree, she gave one rap, and in the second, two raps. The Junior Attendant 

at the inside of the door reports to the Most Ancient Matron that while the 

members are pursuing their duties "in Friendship, Love and Honor" (p. 34), their 

door is alarmed. The Most Ancient Matron sends the Junior Attendant to find out 

the cause for this alarm, and the latter is told by the Senior Attendant that there is 

a candidate who "wishes to enter the Ladies' Palace of King Solomon's Temple" 

(p. 35), which is the alleged Masonic description for a Court of Heroines. 

The candidate is a Moabitess, and comes from the camps of Joshua in Israel, 

bringing greetings from the Most Worshipful Joshua in Israel (cf. p. 35). The 

Senior Attendant dispatches the password for her, and the candidate is received 

"in Love, Friendship, and Honor" (p. 36). Then follow the Masonic travels; in 

the first degree, the candidate was led around the hall one time, in the second 

degree, twice, and now she is escorted three times around the Court room, 

stopping at the Junior and Senior Matrons' stations, who recite from the Book of 

Joshua, second chapter, verse 1-7. These verses tell how Joshua, the son of Nun, 

sent out two men as spies, who came to the house of a harlot named Rahab, 

where they lodged. When the king of Jericho asked Rahab to deliver the spies, 

she hid them on the roof of her house with stalks of flax. 

Having listened to these verses, the candidate is escorted to the Most Ancient 

Matron, who sends her to the Worshipful Joshua for further instruction. The 

latter conducts the candidate to the ark, seats her, and puts both of her hands on 

the Bible, while the three Court Directors hold each a stalk of flax over her 

head. 1494 The Most Ancient Matron admonishes the candidate that before 

proceeding she has to take an obligation, and asks whether she is willing to take 

it. Interestingly, the candidate responds with "I am, that I am" (p. 37), which 

seems out of place here, because she was only asked to answer with yes or no, 

and not to state who she is, in the phraseology with which God had explained his 

holy name to Moses. 1495 In the first and second degree, the candidate has 

answered the same question with "I am." 

Having taken her obligation, the candidate is asked for her most earnest wish, 

to which she replies that she wishes "to see and receive the promised blessing" 

1494 Instead of holding swords over the candidate's head, as for example in Pike's Masonry of 

Adoption, here, the symbolism of the Book of Joshua, chapter 2, verse 6, is used: "But she had 

brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in 

order upon the roof." 

1495 Exodus, chapter 3, verse 14: "I AM THAT I AM: and he said, Thus shalt thou say unto the 

children of Israel, I AM hath sent me unto you."


(p. 38). The Worshipful Joshua responds with "Our life for yours if ye utter not 

this our business." 1496 Then, the Worshipful Joshua is asked by the Most Ancient 

Matron to instruct the sister in the secret work. At first, he explains to her the 

significance of the ark, as given above. Then, he gives her the signs, grips, and 

tokens. Afterwards, the Junior Matron, having been given the signs, presents the 

sister with a scarlet cord, with which the candidate is allowed to pass on to the 

West gate to the Senior Matron's station. The Senior Matron advises the 

candidate to go to the mountain to hide, lest the pursuers meet her. However, the 

Senior Attendant and the candidate answer that they are no cowards, but 

Heroines: "See our scarlet cord (sic) and if we should do this we will be blamed 

on account of this thine oath which thou hast made us swear " (p. 40). 1497 

Hereupon, the Senior Matron admits that they are steadfast and trustworthy, 

and advises them, when they are in trouble, to hang their scarlet cord in the 

window as did Rahab. The candidate and the Senior Attendant communicate the 

signs to the Senior Matron, and are allowed to pass on to the Most Ancient 

Matron, who presents to the candidate the golden crown, apron, and collar, and 

ties the scarlet cord around the candidate's waist, a cord by which she is bound to 

the Heroines, and which can never be broken (p. 40). 

The Senior Attendant conducts the newly exalted Heroine to the anteroom, in 

order to get properly clothed. Then, she returns to the "Court Palace" (p. 40) for 

the lecture given by the Worshipful Joshua, who recites the history of the third 

degree. It is the Biblical account of Rahab, who, 1451 years before Christ, had 

hidden two spies. In return, they gave to her a sign and the pledge to save her 

family. When Joshua led his soldiers against Jericho, all the inhabitants were 

captured and destroyed except for Rahab and her kinsmen, because she gave the 

sign and grips to the soldiers. Allegedly, Masons adopted these signs for their 

female relatives, and thus they came unchanged to the order of Heroines of 

Jericho, as it is today (cf. p. 41). 

After the recital of the history, the candidate receives the lecture in the form 

of a question-and-answer dialogue, which concludes the third degree initiation 

ceremony. 

A final word has to be said about the signs. The order of the Heroines of 

Jericho has some very explicit signs which really "make sense," that is which 

describe a meaningful action, not consisting of merely touching the nose or the 

ear, or waving with a handkerchief, but imitating some process. One of these 

1496 This was the promise of the two spies to Rahab, not to kill her family. In the Book of Joshua, 

chapter 1, verse 14, we read: "And the men answered her, Our life for yours, if ye utter not this 

our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and 

truly with thee." 

1497 Book of Joshua, chapter 2, verse 15-17: "Then she let them down by a cord through the window: 

for her house was upon the town wall, and she dwelt upon the wall. And she said unto them, Get 

you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the 

pursuers be returned [...]. And the men said unto her, We will be blameless of this thine oath which 

thou hast made us swear. Behold, when we come into the land, thou shalt bind this line of scarlet 

thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy 

mother, and thy brethren [...] home unto thee."

538 


signs is the "Sowing Sign" which is made by holding the left hand as if it were 

full of seed, picking these out with the right hand, and sowing them. Another one 

is the "Drowning Sign," which is used if help is needed, and which is made by 

raising the open right hand palm straight above the head. But the most interesting 

sign is one of the Signs of Recognition, which is directly related to the Biblical 

legend of the ritual by describing the flight of the spies climbing down the scarlet 

cord out of the window of Rahab's house on the city walls: 

1. Take the corner of a handkerchief and put it in your mouth (sic) and 

let it hang down. 2. Grasp the handkerchief with the right hand close up 

to your lips. 3. Slide the hand slowly down with the left hand following 

in the same manner. 

This is the manner in which the spies escaped from the Walls of 

Jericho by a scarlet cord. 1498 

Instead of the Craft's "Chain of Brotherhood" or "Mystic Chain," the 

Heroines of Jericho have the "Circle of Joshua," which is used during the 

Dedicating Ceremony, when a Court of Heroines is dedicated either in public or 

private. At some point, the Dedicating Officer exclaims: "Please form the Circle 

of Joshua" (p. 47): "This is done by linking the little fingers together, and 

holding the hands up even with the shoulders, holding the handkerchiefs between 

the thumb and fingers by one corner." (p. 47). Here, the members are literally 

links in a chain. 

In the same ceremony, a sign called "Kinsman's support" is used, which is 

made by laying one's hand on each other's shoulder, thus forming a compact 

circle around the ark. This also is the enacting of the word "support." 

8.2.5 A Fraternal Christmas Play? The 

Order of the White Shrine of 

Jerusalem 1499 

This women's order 1500 was founded by Charles D. Magee at Chicago, being 

incorporated under Illinois law on October 23 rd , 1894. Its head-office, the 

national or Supreme Shrine, was formed in Michigan in 1897. The order was 

rechartered in 1904. Its early growth was hindered by involvement in litigation 

during the years 1897 - 1909. Originally, membership was limited to Master 

Masons and members of the Order of the Eastern Star; the latter, however, 

1498 Cf. leaflet in the ritual. 

1499 If not otherwise noted, quotations for this section are taken from the Ritual of the Order of the 

White Shrine of Jerusalem, USA, 1953. 

1500 For history and data see CME, p. 14.


fearing to become the mere springboard for higher orders, refused to recognize 

the White Shrine. This position changed in 1953 due to moderations of the White 

Shrine laws, according to which it became just another androgynous order 

accepting Master Masons and their female relatives. Since this time, it has 

prospered well. In 1954, there were 720 shrines in the U.S. and Canada, with a 

membership of approximately 180,000. 

Since there are many characters involved in the role play of the ritual, we are 

beginning with an explanation of the officers and their stations according to the 

diagram below, proceeding from the left to the right, and then downward. The 

lines describe the ways by which 

the officers approach or retire. The 

adjacent rooms are the preparation 

room and the anteroom. In the 

center of the Shrine room, the altar 

is placed. On the top, we see the 

East dais with the station of the 

Worthy High Priestess at the left 

and the Watchman of Shepherds at 

the right. Then follow the stations 

of the Organist, the Worthy 

Treasurer, the King, the Queen, 

and the Worthy Scribe. Below 

them are chairs for banner bearers 

and escorts, as well as for the 

King's Guards at the left, and the 

Queen's Attendants, banner 

bearers and escorts at the right. 

Above the altar are the stations of 

the Third and Second Hand Maids. 

Opposite the altar at the left, the 

Worthy Guide is placed, and 

opposite the altar at the right, the 

Worthy Shepherdess. Below the 

altar we see the station of the First Hand Maid. Then, on the left, we behold the 

chairs of the Third, Second, and First Wise Man outside the tent, and below these 

once again inside the tent. Opposite these are three chairs for banner bearers and 

escorts. At the bottom there is the West dais with the stations of the Worthy 

Herald, The Associate Watchman of Shepherds, the Noble Prophetess, the 

Worthy Chaplain, and the Worthy Guardian, who is close to the door. Outside 

the door, the Worthy Guard is stationed. 

These lines and formations are not arbitrary but carefully calculated with 

regard to the four points of the compass, employing hermetically important 

numbers, e.g. the east aisle is three feet west of the stations of the King and 

Queen, and the west aisle is three feet east of the dais in the West.

540 


The equipment consists of the ballot box on the East dais, the Khan placed in 

the northeast, water jugs for ceremonial, placed at the stations of the Hand 

Maids, a well which is placed east and north of the station of the Third Hand 

Maid, crooks (which are in the preparation room for the opening), and 

standards, such as the National Emblem (e.g. the U.S. Flag, the Canadian Flag), 

the Shrine Flag, and the Christian Flag (if any). 

The use of the gavel (cf. p. 14), similar to its use in the Order of the 

Amaranth, is as follows: one rap of gavel (*) calls to order or seats the Shrine, 

two raps (**) call up the officers, three raps (***) call up the Shrine, and the raps 

at the door are (** * **). 

As to the mission of the officers (in the White Shrine ritual, the word 

"mission" instead of "duty" is used), the Worthy High Priestess, "as the star in 

the East [...] sheds light and joy upon a darkened world" (p. 39), and has to 

spread light and instruction among her people and promote harmony and love. 

Her position corresponds to the Master Mason's "Chair in the East." As he 

represents the sun, she resembles the star, and both spend light and 

enlightenment. The Noble Prophetess in the west of the Shrine has to guard its 

sacred portal, to see that nobody profanes its sanctuary, and to assist the Worthy 

High Priestess. The Scribe in the Southeast has a secretary's function. The 

Worthy Treasurer has the usual function of receiving all moneys from the 

Worthy Scribe and to pay them out when ordered to. The Worthy Shepherdess 

has to "lead strangers by ways they know not" (p. 35), to receive and introduce 

visitors, and to assist the Noble Prophetess. The Worthy Guide has to escort the 

travelers and to assist the Worthy Shepherdess. The Three Wise Men have the 

function to "spread the glad tidings of the coming of the King and the world's 

redemption" (p. 36). The Worthy Guardian, stationed inside the door of the 

Shrine and thus assuming the role of the Craft's Inner Guard, has the mission to 

permit none to enter or retire except those lawfully entitled to. The Worthy 

Guard, who corresponds to the Tyler, has to guard the outer approach and permit 

only those whom he can vouch for. The Worthy Chaplain has the sacred duty to 

"point mankind to a better and purer life" (p. 37), to obligate candidates, and to 

attend the altar. The Associate Watchman of Shepherds has the mission to 

"uphold the simple religion of Christ and further His gospel of peace on earth" 

(p. 38), and to replace the Watchman of Shepherds in case of absence. The 

Watchman of Shepherds has to guard the eastern approach to the Shrine, letting 

only those pass who are "qualified to cross the plains," and to point to the light 

announcing the coming of the King to those who seek its direction. King and 

Queen are not mentioned among the officers who have missions, and seem to be 

mere actors. 

The ritual, in conformity with the Craft ritual, contains an Opening and a 

Closing Ceremony. In the Opening Ceremony, which is stuffed with confusing 

marches and escorting formations, the officers define their stations and missions. 

A slight change of phraseology can be noted when, instead of the Masonic quote 

"to declare the lodge open," the Worthy High Priestess asks the Worthy


Guardian to inform the Worthy Guard outside the door, who has the Tyler's 

function, that they are "about to convene" (p. 28). 

The ritual of the White Shrine of Jerusalem stages the scene of Christ's birth. 

The candidates play the role of sojourners seeking tidings of the new-born king. 

On their journey, they meet the three wise men and the shepherds, to whose 

lectures they have to listen. The balloting corresponds to the Masonic procedure. 

The candidate who has been elected to receive the Degree of the Order of the 

White Shrine of Jerusalem before his/her obligation is called a "Stranger," and 

after the obligation, "Sojourner" (p. 15). At the beginning of the ceremonial, the 

Worthy Guardian is asked by the Worthy High Priestess to retire and see whether 

there are candidates in waiting, which the Worthy Guard affirms to him. The 

Worthy High Priestess now orders the Worthy Guide to retire to the anteroom to 

ask why they seek admission. He at first explains to the candidates the purpose 

of the order: 

Strangers, the Order of the White Shrine of Jerusalem is founded on 

Christianity and upon the beautiful story of the birth of Jesus Christ in 

Bethlehem. The lessons portrayed in the work of our Order are designed 

to teach us the Christian principles [...]. (p. 99) 

The candidates have to answer several questions, e.g. men have to affirm that 

they are Master Masons in good and regular standing, and women have to state 

the name of the Master Mason upon whom they base their application, and their 

relationship to him. After the Worthy Guide has given his report to the Worthy 

High Priestess, the candidates, who "desire to become true followers of the newborn 

King" (p. 100, instead of the Masonic "seeking light") are prepared for the 

ceremony in the preparation room. When this is done, the Worthy Guide knocks 

on the door of the Shrine and announces "Christians who seek tidings of the 

new-born King" (p. 102). A soloist sings "There Are Strangers at Our Door," 

while the strangers enter in a single file. They march from the east to the west 

aisle, then south, halting in front of the Worthy Chaplain, who invokes the 

blessing of the "great and glorious Ruler of the Universe" (p. 104). After this 

prayer, which the members answer with "Amen" instead of the Masonic "So 

mote it be.", the Worthy Chaplain presents the candidates to the Noble 

Prophetess, who welcomes them and presents them to the Worthy High Priestess. 

The latter asks the Worthy Shepherdess to conduct the strangers to the sacred 

altar to kneel there and assume the obligation. The strangers standing nearest to 

the altar place their left hands on the Bible and their right hands over their hearts. 

If there are more strangers, the ones behind place their right hands over their 

hearts and their left hands on the shoulder of the stranger before them. Having 

received the obligation, the "Sojourners" are called to arise. The Worthy 

Chaplain explains to them the emblem of the order, which consists of the Star, 

the Shepherd's Crook and the Cross. This ceremony reminds us of a Catholic 

priest raising the cup and the host:

542 


W.C. places her right hand on top of Emblem, slides the fingers of her 

left hand underneath it, and lifts it from the Bible, turning the right hand 

palm upward with the Emblem thereon nearly on a level with the elbow. 

With her left hand she takes first the Star, explains its significance, 

replaces it on the Bible [...]; then Shepherd's Crook, explains its 

significance, replaces it in its proper position; then the Cross, explains 

its significance, holding it in position until she comes to the words, "In 

this sign is my hope," when it is raised at arm's length, the eyes cast 

upward and held in this position while one verse of "In the Cross of 

Christ I Glory" is sung, and then Cross is replaced - slowly - to its 

proper position on the Bible. (p. 109/110) 

The Star is meant to remind them of the star who led the Shepherds and the 

Wise Men to the Saviour's birthplace. The Shepherd's Crook is an allusion to the 

"Great Shepherd who knoweth His flock" (p. 110), and who will "ever lead them 

in green pastures and beside still waters." The Cross symbolizes Christ's 

suffering and death, which brought his children eternal life. The motto of the 

Order is In Hoc Signo Spes Mea. 

The Worthy High Priestess informs the candidates that in the ceremonies of 

this order, the sacred scenes of Christ's birth are portrayed, and that they are to 

experience the joy at the birth of the Savior just like the wise men and the 

shepherds of history: 

We aim to lead all thoughtful pilgrims back over the ages that are past, 

and present to them the ideas concerning the beautiful White Shrine, 

around which clusters all we know of sacred history, and thus cause 

them to feel that sublime emotion which each human heart must 

experience, when the mind contemplates the handiwork of the Great 

Creator. (p. 111) 

Then, the Sojourners are led by the Worthy Shepherdess and the Worthy 

Guide in single file south, then east, and finally are seated in the Queen's 

Attendants' chairs. As the three Wise Men enter, "Three Kings of the Orient" is 

sung. In contrast to the Bible, where they are named Caspar, Melchior, and 

Balthazar, the three wise men, who each have a special sign, here are called 

Manetho ("Left arm extended upward - bows, bringing arm to side as bow is 

completed.", p. 112), Alchor ("Both hands touching forehead - bows. Brings 

hands down as he bows.", p. 112), and Gaspar ("Hands clasped at waist, bow, 

lowering hands at side as bow is completed.", p. 113). This mystic behavior on 

the one hand underlines their different nationalities and customs (Manetho is 

from Egypt, Alchor is from India, Gaspar is from Greece), and on the other hand 

creates a link with Masonic ritual. They tell each other how they were led there 

by the star, and decide to travel on together, after praying to God according to 

their different customs. The first persons they meet on their journey are the Hand 

Maids, and they greet each other with an upraised left hand, palm downward.


The Hand Maids one after the other advise the travelers to return whence they 

came, because the star is but an "idle dream [...], heavens are full of these 

sparkling gems" (p. 118), and Herod is the real king of the Jews. Then, the Hand 

Maids fill their jugs at the well and sit down at their places again. The three wise 

men do not return, but instead approach the Khan in reverent manner, kneel 

down, and leave with bowed heads to march into their tent. 

Now the lights are turned on. The candidates are led by the Worthy 

Shepherdess in front of the tent of the three wise men, in order to hear their 

story. But instead of a monologue, the story is enacted again; the Worthy Herald 

opens the door for a Courier to enter, who announces the approach of the King. 

When the King is seated, the Courier runs to him with a written message. The 

King, having thus obtained the information that three princes from foreign lands 

have pitched their tent within his kingdom in the search of a new-born king, 

invites them to tell their story. At that moment, the Queen marches in with her 

flower girls, matrons and maids of honor, etc. The Worthy High Priestess escorts 

the Queen to her station. At last, the wise men tell their story, and it becomes 

evident that each of them was persecuted by his fellow countrymen because he 

had found the true belief in God, when he heard a voice say that he has been 

elected to see the Redeemer, whereupon a star led him the way. These elaborate 

reports are not taken from the Bible, but have been invented as a moral lecture 

for this ritual. After the monologues, the King proclaims that he has made up his 

mind to sentence the wise men for treason, but the Queen speaks in behalf of 

them ("Our most noble Queen has cleared the mist from mine eyes, and I see no 

harm in these men," p. 134), so that they can proceed with their journey. The 

three wise men march into their tent, and the Worthy Shepherdess announces to 

the candidates that they are now to hear the tidings of the shepherds. 

They meet the Watchman of Shepherds, who at first halts them ("Who comes 

to Bethlehem's plains on which we guard our flocks?", p. 135), and then tells 

them in a long monologue how the shepherds have had an apparition of the angel 

Gabriel who advised them where to find the new-born king. After this incident, 

the Worthy Shepherdess conducts the candidates to the Noble Prophetess and 

describes their advancement in knowledge thus: "[...] these sojourners have 

passed through the tent of the Wise Men, crossed the plains, and now seek 

further knowledge of the King.", p. 139). The Noble Prophetess reflects on life 

and death of Christ, and orders the Worthy Shepherdess to lead the candidates to 

the East for final instruction. 

Here, the Worthy High Priestess informs them of the secret work; thus, the 

candidates obtain the "Hebrew pass" and are invested with the signs and emblem 

of the order. The colors of the White Shrine of Jerusalem are white and yellow. 

While they receive the badges, the Worthy High Priestess exemplifies their 

symbolic meaning: 

A Shepherd's staff in the hands of a humble peasant made kings 

tremble, conquered the hosts of Pharaoh, and directed the children of 

Israel in safety in their journey through the wilderness. We trust, my

544 


sojourners, you will ever wear the badge of our Order as a constant 

reminder of the power of God, and the humility of the Savior [...]. (p. 

144) 

Then follows another lecture on the Great Master as the Good Shepherd, on 

the faith of a Christian at the Cross, on the "Wild Tempestuous Sea" symbolizing 

the storms of adversity, when only a Rock of Ages rises out of it to be seized by 

the tempest-tossed mariner (p. 147), and on the Ascension of Christ. For 

illustration of this lecture, views of the different scenes may be used. 

Finally, the Worthy Herald proclaims the candidates "duly made and 

constituted Sojourners of the Order of the White Shrine of Jerusalem," and the 

Shrine members applaud to give them a hearty welcome. In order to seat the 

sojourners, the Worthy Shepherdess and the Worthy Guide perform some travels 

and change their crooks from one hand to the other in the west. Since this is their 

only "tool," they can sometimes be observed doing this at crucial moments, e.g. 

when they have to take each other's right hands to exchange a grip (cf. p. 29). 

The general instructions prefacing the ritual advise that the crooks are to be 

carried at nearly a forty-five degree angle with the open side downward, pointing 

in the direction in which the bearer is moving. The Worthy Shepherdess and the 

Worthy Guide always have to carry crooks, except when balloting (cf. p. 15). 

An example for describing a symbol by the means of body language and 

formation, is the installation ceremony of the White Shrine of Jerusalem, during 

which the officers form a cross, one of the emblems of the order.


7.2.6 Masonic Youth Orders 

The fanatic Christian and anti-Mason, William Schnoebelen, states in his 

paranoid book Masonry Beyond The Light from 1991 that "Masonic youth orders 

are poison in unlabeled bottles," and calls them "Kindergartens for Satanism." 1501 

He refers especially to the Order of the Rainbow for girls, the Order of DeMolay 

for boys, and Job's Daughters for girls with Masonic family ties, which will be 

analyzed in the following sections. According to Schnoebelen, "[t]hese groups 

are 'feeder programs,' designed to draw young people into the adult Masonic 

orders. [...] The PRIME reason these orders exist is to pump young adults into 

dying Masonic organizations [...]." 1502 Although he conceives their rituals as 

rather bland, he warns his readers that these rituals function under the "shadow 

of an anti-Christ spiritual power" which the Master Mason, who has to be present 

at the youth orders' meetings, brings with him. 

The only rational statement by Schnoebelen on Masonic youth orders is that 

their "pomp of royalty" 1503 (high-sounding titles, crowns, satin cloaks, chains of 

office, etc.) and their exclusiveness add to the peer pressure which confronts 

children in general. Everyone who wants to be "anyone" in high school might 

think it appropriate to join such a youth order to gain respect and admiration. 

This might be a true observation, but it can be refuted by the fact that 

membership in Job's Daughters is limited to girls with Masonic relatives, and 

that this youth group therefore is not able to compete with profane youth clubs. 

The other two, resembling to a certain extent the Boy Scouts or Girl Scouts, are 

"on the market" just like any other profane spare time activity. What is so 

dangerous about them? According to Schnoebelen's peculiar conspiracy theory, 

Freemasonry is based on a fertility cult and endangers the young people: 

With Masonry being based on sexual fertility cults, the young person 

walks innocently into a spiritual minefield [...]. Masonry exalts 

sexuality to the level of deity, but in a disguised, allegorical fashion. 

[...] [T]he square and compasses and other Masonic symbols are veiled 

references to the human reproductive organs - talismans designed to 

increase sexual desire. While these orders teach pious principles on the 

surface, they are pouring fuel on the smoldering fires of teen 

emotions. 1504 

Sections 7.2.6.1 - 7.2.6.3 will show that there is no sexual threat, neither 

overt nor hidden, in the ceremonies of Masonic youth orders. The proceedings at 

their meetings are harmless, and they provide innocent fellowship and fun. The 

Rainbow girls seek a hidden treasure at the end of the rainbow, which contains 

entirely moral, religious, and patriotic values. The DeMolay boys and the 

1501 Schnoebelen, p. 114. 

1502 Ibid, p. 110; 114/115. 

1503 Ibid, p. 112. 

1504 Ibid, p. 111/112.

546 


members of Job's Daughters are taught an example of historical or Biblical 

heroes and receive an ethical education based on loyalty, honor, and fidelity. 

7.2.6.1 Masonic Boys' Order: "Clean and Manly 

Youths" Enacting the Trial and Martyrdom of 

the last Grand Master of the Knights 

Templar, Jacques DeMolay 1505 

The Order of DeMolay for boys aged 1506 14 to 20 was founded by Frank S. 

Land in Kansas City, Missouri, in 1919 with the aim of inspiring the boys to 

become better sons, better men, and better leaders. Membership in this order is 

not restricted to sons or relatives of Masons, but a belief in God is prerequisite 

for initiation. A leaflet which we found in the DeMolay ritual used for this 

analysis, headed "DeMolay in a Nutshell. Do You Know...," underlines the 

positive impact of this boys' order on society by stating it as a fact that DeMolay 

is a dynamic force in combating juvenile delinquency. It also emphasizes that 

Senior DeMolays have become leaders in every walk of life, which shows that 

boys raised in this order develop leadership qualities and are possibly more 

favored concerning their later career than other boys of their age. Further, the 

leaflet depicts the Order of DeMolay as a first step towards Freemasonry, by 

saying that over 50% of all DeMolays become Masons, and that almost 100 

DeMolays have become Grand Masters of Grand Lodges, and that more than 200 

DeMolays have attained the 33° in Masonry. 1507 

The Grand Council of 75 members and deputies governs this boys' order. 

They meet each year in March, the month in which DeMolay was killed. Local 

chapters have to be sponsored by a Masonic or Appendant order, like the Royal 

Arch chapter or a Commandery of the Knights Templar. According to Coil's 

Masonic Encyclopedia, in 1955, there were more than 1600 active local 

DeMolay chapters, many of which were located in foreign countries, with a 

membership of 130,000. 

The Order of DeMolay has two degrees, 1. Initiation and 2. Knighthood for 

Boys (called DeMolay Degree in the ritual), which are followed by awards for 

merit: 3. Representative Award; 4. Legion of Honor; 5. DeMolay Medal of 

1505 

If not otherwise noted, the quotations for this section are taken from Ritual of Secret Work of the 

Order of DeMolay, Issued by The International Supreme Council Order of DeMolay. Eleventh 

edition. Printed in U.S.A., 1969. This booklet has the register number 68765 and was issued to 

Hobart Chapter at Hobart, Ind., to a certain Ewald St. Reed on August 28 th , 1969. 

1506 

According to the Tennessee DeMolay homepage, the age is from 12-21. Cf. 

http://www.tndemolay.org/ 

1507 

The ritual used here is dated 1969, consequently, the above-quoted numbers are already outdated. 

They are merely used to prove that the Order of DeMolay can be considered a start for a later 

Masonic career.


Honor; 6. Chevalier; 7. Medal of Heroism; 8. Blue Honor Award; and 9. Merit 

Medals. 1508 

In a later chapter, we have described the Masonic girls' order as treasurehunting 

for moral and patriotic values, using the symbolism of a rainbow at 

whose end a pot of gold is hidden, as seen fitting for young girls. The Order of 

the Rainbow symbolizes its tenets by a play on the seven colors of the rainbow, 

which stand for service, patriotism, fidelity, immortality, nature, religion, and 

love. The boys' order, on the contrary, to be attractive to its members employs 

the legend of the last Grand Master of the Medieval Knights Templar, correctly 

spelled De Molai, who was burned on the stake on March 11 th , 1314. The Order 

of DeMolay also exemplifies the symbolism of the number seven by using seven 

jewels that are placed in the Crown of Youth. These jewels stand for filial love, 

reverence for sacred things, courtesy, comradeship, fidelity, cleanness, and 

patriotism. We cannot fail to see that the later invented Order of the Rainbow for 

girls is a fairly close imitation of the Order of DeMolay for boys. 

The heroic character of Jacques DeMolay was chosen as an example to teach 

the boys fidelity that is loyal unto death. As it is said in the ritual, 

[t]yranny teaches the need of toleration. Bigotry sounds the call to 

brotherhood. We seek to emphasize the magnificent heroism of 

DeMolay, his unfaltering fidelity to the trust reposed in him, his loyalty 

unto death. These and other virtues, which belong to no age or time, we 

have infused into our teachings as the most enduring basis of broadly 

built human character. We believe that if we build our lives as young 

men on such a foundation, we shall be stronger and better men when the 

greater duties of citizenship become ours. (p. 38) 

The story of DeMolay possesses enough chivalry and honor to lure boys into 

becoming members, and thus is adapted to the needs and expectations of its 

audience. Historically, the Templar order was destroyed by connivance between 

Philip the Fair of France and Pope Clement V. In 1306, the Pope wrote to De 

Molai at Cypress to come to Paris to consult on matters of importance to the 

Order, and upon his arrival, De Molai and 60 Knights, who had brought a great 

treasure with them, were imprisoned. On October 13 th , 1307, the King had every 

Knight Templar to be found in France arrested, 54 were burned at the stake in 

1310, and De Molai and three principal associates followed that fate in 1314. 1509 

1508 Cf. CME, p. 188. 

1509 For further historical information on the Knights Templar, see CME, p. 207 and 351-354.

548 


The meeting room of the DeMolays is called Chapter Room. The floor plan 

depicted in the ritual and reproduced here is merely a suggestion and allows 

variations of the arrangement. The highest officer in the East is called Master 

Councilor 1510 . The other officers are the Senior and the Junior Councilor, the 

Senior and the Junior Deacon, the Senior and the Junior Steward, the Scribe, the 

Treasurer, the Chaplain, the Orator, the Almoner, the Standard Bearer, the 1 st - 

7 th Preceptors, and the Sentinel. 

The paraphernalia are to be noted. On the altar, there are placed a Bible, 

schoolbooks and flowers. The schoolbooks prove that this boys' order 

emphasizes the importance of the education of its members. As to the ritualistic 

clothing, the uniform robe for the initiatory Degree is a black cape robe lined 

with red, bearing the DeMolay emblem on the right breast. In this degree, also a 

crown with seven detachable jewels is used. The Marshal has the option to carry 

a baton in his left hand. 

The ceremonies consist of two degrees, the Initiatory Degree and the 

DeMolay Degree, the latter being comprised of four sections. The general 

instructions of the ritual state that a Chapter must be opened on both degrees to 

1510 Please note that in contrast to the floor plans of all the other orders discussed, this one shows the 

East at the bottom of the diagram and not at the top.


conduct its business. We will begin our description with the Opening Ceremony 

of the Initiatory Degree. 

Opening Ceremony of the Initiatory Degree 

The first striking point is the symbolical floor work of the DeMolays: the 

officers march into the Chapter Room in the formation of a triangle, according to 

the diagram at the left. When they leave the Chapter Room, they likewise assume 

the formation of a triangle from their positions and march out in a prescribed 

order. 

formation of triangle 

Parallel to Craft Masonry, the highest officer then asks the others to take their 

stations and orders the Marshal to see that all present are entitled to be there. 

They have to be members or visiting Master Masons. The Master Councilor 

demands the Junior Deacon to see that the Sentinel is on duty. This being done, 

the Master Councilor makes the Deacons approach the East and asks the Chapter 

Advisor or an Advisory Council member, whom he addresses with "Dad," to

550 


vouch for the visitors. In the following, the Deacons collect the word of the day 

from the brethren. This word is selected by the Advisor and communicated to the 

Sentinel before the Chapter is opened. A brother who wants to enter has to show 

his membership card to the Sentinel, who communicates to him the word of the 

day. This procedure differs from taking up the password in Craft Masonry. 

The aims of the order are clearly exposed in the next step, when the Senior 

Councilor has to answer why he had sought admission to the order: "To join with 

those who are dedicated to the clean and manly youth which is the best 

preparation for the duties of after life." (p. 16). Then follows the roll call. Similar 

to Craft Masonry, the stations and functions of the officers are explained. Here, 

we can observe that the Master Councilor sits in the East "[a]s a symbol of the 

rising sun and the morn of Life," the Junior Councilor in the South "[a]s a 

symbol of the Meridian Sun or the noon of Life emblematic of manhood's 

approaching years," and the Senior Councilor in the West as a symbol of the 

Setting Sun and the eve of Life, emblematic of the night that ushers in the 

everlasting day" (p. 17). Thus, here the three capital officers symbolize the three 

stages of human life, as also illustrated in Craft Masonry. 

As to the lower officers, the station of the Senior Deacon is at the right of the 

Master Councilor, and his duty is to assist the Councilors in opening and closing 

the Chapter and conducting the candidates. As the Outer Guard in Masonry, the 

Sentinel guards the outer door, and as the Masonic Inner Guard, the Junior 

Deacon guards the inner door. An interesting symbolism can be observed 

referring to the securing of the entrance by two raps, to which the answer equally 

consists of two raps. The meaning of these is "[t]o teach those without a two-fold 

deliberation before they seek admission and to teach those within to use double 

caution before granting it." (p. 17). This explanation is not to be found in any of 

the other orders analyzed. 

The first action consists of the Senior Deacon lighting the seven candles 

placed around the altar, while the Master Councilor explains the paraphernalia 

used in the Chapter: 

Our forefathers were well aware that religious liberty, represented by 

the Holy Bible, civil liberty, represented by the flag of our country and 

intellectual liberty, represented by the school books must go hand in 

hand in order to be effective. Around these bulwarks the Order of 

DeMolay places seven candles, symbolic of the seven cardinal virtues 

of a DeMolay - filial love, reverence for sacred things, courtesy, 

comradeship, fidelity, cleanness and patriotism. (p. 17) 

Next, the Senior Steward opens the Holy Bible as a symbol of religious 

liberty, and the Junior Steward places the schoolbooks on the altar, as "a symbol 

of intellectual liberty and to remind us that the public schools are the foundation 

of our country's greatness" (p. 18). Finally, the Standard Bearer presents the Flag 

at the altar. Similar to the girls' rituals, most of the female rituals, and the Craft


ritual, the Flag of the country and with it the sentiment of patriotism plays an 

important role. 

The Standard Bearer walks the Flag through the Chapter, and all pledge 

allegiance to it, whereupon the opening ode is sung and the Chaplain leads the 

brethren in prayer. Then, the Master Councilor declares the Chapter of DeMolay 

open on the Initiatory Degree "on the step of greeting, the sign of welcome, the 

token of brotherhood and the word of emulation, 'DeMolay'." During his 

reference, all these signs are given by the members. The Sentinel is informed that 

he has to guard the opened Chapter, the visitors are welcomed, and then the 

Chapter can be opened in the next degree, that of DeMolay. 


Before we go into detail describing the ceremonies of the two degrees, we 

will say a few words about the Closing Ceremony. As in Craft Masonry, the 

Master Councilor asks the brethren if there is anything further to come before the 

Chapter, and if this is not the case, he proceeds to close it. From here on, there is 

a remarkable difference with regard to Masonry, because the DeMolays have to 

tell what they have learned, which underlines their status of being youths on the 

way to manhood and wisdom. Thus, the Master Councilor tells his brethren that, 

sitting in the East as a symbol of the rising sun and the morn of life, he has 

learned "that we are at the threshold of preparation, when we must lay the 

foundation on which the future must be built" (p. 21). The Junior Councilor, in 

turn, sitting in the South with his eyes on the meridian sun, has learned "that we 

are approaching the noontime of life, when half our years lie behind us and half 

before, with opportunities still remaining to do good and to be better" (p. 21). 

Finally, the Senior Councilor in the West, with his eyes on the setting sun, 

confirms to have learned "that the night of life is but the herald of the everlasting 

day" (p. 21). Thus, the three stages of life, with the forecast of an eternal life 

after death, are repeated here. 

After the prayer offered by the Chaplain, the Bible is closed, the 

schoolbooks are removed from the altar, and the Master Councilor closes the 

Chapter in analogy to the opening, "on the step of greeting, the sign of welcome, 

the token of brotherhood and the word of emulation, 'DeMolay'" (p. 22). 

Initiatory Degree 

Prior to the ceremonies of the Initiatory Degree, the candidates are prepared 

and wait in the preparation room. Corresponding to Masonry, the Master 

Councilor asks the Scribe whether there are any persons waiting to be initiated, 

and the Scribe answers that there are "strangers" in waiting who desire to 

become "friends and brothers in our work." (p. 25). Thus, as we can also observe 

in several of the orders discussed in this paper, the neophytes are called strangers

552 


before they are initiated into the secret work that binds them together as brethren. 

The Marshal and the Stewards are told to prepare the candidates, and as in Craft 

Masonry, the Marshal asks the candidates several questions, such as whether 

they were not prompted to seek admission out of curiosity, whether they were 

not inspired by an unworthy desire to be exclusive, whether their purpose is to 

join in trying to improve each other and do good, etc. The candidates have to 

declare upon their honor that they will follow all instructions and keep the 

secrets, and they are assured that nothing will be asked of them "contrary to the 

demands of honor, justice and patriotism" (p. 25). In contrast to Craft Masonry, 

in the ritual of the DeMolays, as well as in the rituals for girls, patriotism plays 

an important role. The young people are thus trained in being good citizens, and 

we cannot fail to notice the American way of life here, with its pledging 

allegiance to the Flag and its pride and affection for country and administration. 

The candidates are led to the altar, where they have to kneel, place their right 

hands on the Bible or on the shoulder of the candidate in the front row, and 

deliver the obligation. Hoodwinks may be used. The pledge is indeed very noble, 

containing the endeavor to become better sons, to "live a clean and moral life," 

keeping the body "free from dissipation" and the mind "free from the 

uncleanness that defiles and debauches youth" (p. 27). It also includes the 

promise to serve God and to defend the civil, religious, political, and intellectual 

liberty, and to honor womanhood. And, of course, it demands loyalty to the 

brethren and reverence to the memory of Jacques DeMoly, who is seen as an 

example as someone "who gave up his life rather than betray his brethren and the 

trust they reposed in him" (p. 28). 

Parallel to Craft Masonry, the candidates are "raised" by the highest officer 

when the Master Councilor extends to them "the right hand of comradeship" (p. 

28). Having sealed their vows by kissing the Bible, the candidates are invested 

with the secret work, which will not be given here. It suffices to say that the 

DeMolays also have a Sign of Distress, as in Masonry. After the investiture, the 

candidates are conducted "on a journey which will symbolize the labor of a day 

and the pathway of human life" (p. 29). This corresponds to the Masonic travels, 

both in Craft Masonry and in the female and girls' orders. Hereby, the East 

symbolizes the beginning of life, and the South its height, and the West its end. 

Thus, it is a journey from youth to manhood, on which knowledge is gained, and 

also from life towards death. Now begins the real ritualistic and symbolical 

action. We will find a very close similarity to the Order of the Rainbow for Girls, 

which was invented some years later, leaning strongly on the example of the 

Order of DeMolay, and which also uses the symbolism of the number seven, 

standing for the personification of seven tenets or virtues. 

The Senior Deacon and the Stewards conduct the candidates to the East, and 

the Master Councilor places into the hands of the Deacon a golden crown (not on 

the head of a candidate!), with the words: 

I place in your keeping this symbolic Crown of Youth which you will 

wear until you exchange it for the crown of manhood. You are starting


from the East emblematic of the morning of life. Ere you reach the 

symbolic South, emblematic of the noon of the day and the manhood 

years of life, you will be instructed in the seven cardinal virtues of our 

Order. I commend you to the Preceptors in charge of the seven symbolic 

jewels in the Crown of Youth and may God speed and guard you on 

your way. (p. 29) 

The image of a crown as the crown of life is also used in the female degrees, 

such as the Order of the Amaranth, where it is a wreath of amaranthine leaves. In 

the following, the candidates are led from one of the seven Preceptors to the 

next, making a complete circuit around the room before passing to the next 

Preceptor. Each of those places a jewel in the Crown of Youth. The First 

Preceptor thus offers the "jewel of Filial Love," holding a speech on how 

important it is to honor father and mother. The Second Preceptor places in the 

crown the "jewel of Reverence for Sacred Things." This is a very tolerant 

circumscription, in the true sense of Masonry, as it does not mention any specific 

kind of religion. The Second Preceptor only refers to a "Universal Father" (p. 

33). The Third Preceptor gives to the crown the "jewel of Courtesy," the Fourth 

Preceptor the "jewel of Comradeship," the Fifth the "jewel of Fidelity," the Sixth 

the "jewel of Cleanness," and the Seventh Preceptor completes the Crown of 

Youth with the "jewel of Patriotism" (cf. p. 33-35). 1511 Patriotism is the keyword 

for the choir to sing the national anthem. 

Hereafter, the candidates are led to the Junior Councilor in the South, while 

the choir sings "Beautiful Isle of Somewhere," and the Junior Councilor thus 

explains the symbolical meaning of this journey: 

My Brothers, you are at the symbolic South, emblematic of the midhour 

of rest, refreshment and meditation, when you pause and contemplate 

the labors of the half completed day. But in a more vital sense the south 

is emblematic of the noon of life, when you approach the years of 

manhood, when half your years lie behind you and half before. 

Theoretically you have toiled zealously in the practice of the virtues 

enjoined upon you by the custodians of the seven symbolic jewels in the 

Crown of Youth. As the meridian hour of the day reminds the toiler that 

the labor of the afternoon must still be performed, so at the South you 

are to pause and reflect upon the solemn tasks of the manhood that 

awaits you. (p. 35) 

Next, the candidates are conducted to the West, again accompanied by a 

symbolic choir song, "Perfect Day." It is the turn of the Senior Councilor to 

explain the function of these travels:

554 


My Brothers, the West is symbolic of the setting sun and the eve of life 

emblematic at once of the end of the day's toil and of the closing years 

of your earthly pilgrimage, the night that is to be followed by the day 

that shall never end. Do not think that it is untimely to impress upon the 

minds of those who are just beginning the journey of life the twilight 

and evening years. For though the morning sun is still far from the 

zenith and the meridian sun is East of South, the wisest young man is he 

who looks well to the ending of the journey as well as to its beginning. 

(p. 35/36) 

In this metaphorical speech, the light symbolism stands for the passing of 

time, death and after-life. The candidates, who have now completed their 

symbolic journey, are conducted to the East for final instruction, where the 

Master Councilor receives back the Crown of Youth. He admonishes the 

brethren that in a few years, they will lay aside this crown for the Crown of 

Manhood, "whose brightness will depend upon the fidelity of your stewardship 

as wearers of the Crown of Youth" (p. 36). In other words, a good DeMolay 

might become a good Mason, or at least a worthy man. The ceremony of the first 

degree being over, the brethren are conducted to the preparation room, and the 

DeMolay Degree can be conferred. An astonishing difference to Masonry and 

female or girls' orders is that so far, the DeMolays do not seem to receive any 

tools, badges, or jewels; at least this is not mentioned in the ritual. 

Initiation Ceremony of the DeMolay Degree 

In the following, we will describe the ceremonies of the advanced degree that 

tells the story of the historical Jacques DeMolay. It consists of four sections and 

the Obligation. After it is ascertained that all present are in possession of the 

password and grip of this degree, the Master Councilor declares the Chapter duly 

open on the DeMolay Degree and orders the Junior Deacon to inform the 

Sentinel to be on guard. The scene of the first section depicts the Council 

Chamber of the Commission, lighted by candles. The Master Inquisitor sits in 

the center of the Northeast corner, the Junior Inquisitor at his left, and the Senior 

Inquisitor at his right. At each side of the Inquisitors, the other members of the 

Council are seated. The Scribes of the Inquisitors are seated downstage, to the 

Southwest corner. At the right and the left of the Scribes, three seats are provided 

for DeMolay and his three Preceptors. 

The Orator goes to the East and lectures about the historical background, 

recollecting how Philip the Fair of France, about more than six centuries ago, 

murdered thousands of brave members of the Order of the Temple, of which 

Jacques DeMolay was the last Grand Master. He explains that DeMolay and his 

principal officers underwent many trials and persecutions, which the DeMolay 

ritual tries to condense into one scene, the final hearing before a Commission in 

its Council Chamber. He further remarks that although DeMolay and his three


Preceptors, Guy of Auvergne, Godfrey de Goneville, and Hughes de Peralde, 

were condemned to life imprisonment, the king overrode the Commission's 

verdict and hurried DeMolay and Auvergne to the stake. When the Orator has 

finished his speech, the curtain is raised to give a view of the Council Chamber, 

one or more Guards being stationed at convenient points. The scene is dark, and 

an attendant goes about lightening candles. The Marshal of the Commission 

escorts the Inquisitors to their places, who sit a few moments examining their 

documents in silence. Then, the Master Inquisitor rises and addresses the 

Commission that they have met to pass judgement upon the three prisoners for 

final decision. The Senior Guard at the outside, accompanied by the prisoners, 

gives an alarm of two raps, and the Marshal is sent to learn who interrupts the 

conference. He allows them to enter, and the Master Inquisitor confronts 

DeMolay with the charges, which consist of 1. being the head of an Order that 

has practiced many abominations, 2. hypocrisy and treachery in conducting the 

crusades in the Holy Land, 3. betraying the King and heresy toward the Church, 

4. living in wealth while the poor have starved, and 5. conniving with the infidel 

to make the crusades fail of their holy purpose. The Master Inquisitor presents 

documents which allegedly contain the confession of DeMolay. The boy who 

acts as DeMolay springs to his feet and defends himself, stating that these papers 

are false and claiming that his Order is pledged to the relief of need, and that the 

Order's wealth was ever held at its call until it was wrested from them by an 

avaricious king. The Master Inquisitor offers to DeMolay to spare his life if he 

reveals the secrets of his Order and discloses the identity of his brethren, but he 

refuses. Then, the Master Inquisitor tries to tempt DeMolay to betray his Order 

for a sum of gold, but he fails again. He gives DeMolay a last chance and sends 

him to the Junior Inquisitor, who equally has no success in tempting him. Thus, 

DeMolay is conducted to the Chamber of Torture. Now, Guy of Auvergne rises 

and asks to stand with his comrade. The other two associates of DeMolay 

likewise bow in silence and accept the verdict in advance. 

Then, the scene becomes more thrilling, as DeMolay is brought back 

supported between the Guards. Neither the Master Inquisitor nor the Senior 

Inquisitor succeed in making him repent and reveal the secrets, and when finally 

sentenced to the stake, he exclaims in metaphorical language that the flames 

shall purge his soul of all the weaknesses and defections of the flesh and on the 

bright red wings of fire his soul shall mount like the phoenix to Heaven (cf. p. 

43). 

The second section of this degree simply consists in showing a tableau that 

depicts the burning of DeMolay and Guy of Auvernge. The third section presents 

the grave of Jacques DeMolay on the North side of the room, west of the altar. 

The officers enter in a prescribed triangular formation, and the Orator holds a 

kind of funeral oration which begins with "We hail thee, noble martyr" (p. 44), in 

which he refers to the aims of the DeMolays who are to live as nobly as their 

great hero has died. In the fourth section, the Senior Deacon conducts the 

candidates to the altar, where the Master Councilor lays open before them the 

way they have already passed: "My Brothers, you knocked at the door of our

556 


Chapter as strangers. You were admitted as friends [...]. You were greeted as 

Brothers when you bound yourself to us by the solemn vows you have taken." (p. 

44). Note that, as in many fraternal orders, the candidates have undergone a 

transformation from "stranger" to "friend" to "brother" and fully acknowledged 

member. Before the candidates are received into the fellowship of lasting 

fraternity, they have to bind themselves to the DeMolays by a final vow. 

The DeMolay Degree Obligation consists of a reaffirmation of the vows that 

the candidates have already given in the Initiatory Degree Obligation. In their 

outer forms, these two ceremonies also correspond with each other, and here it is 

important to hint at the formation according to the floor plan: the brethren form a 

shield at the altar, as is shown in the diagram. The floor work in Masonry and 

also in other fraternal orders is entirely symbolic, and thus, squares, crosses, 

triangles, and shields are formed which express a certain symbol (the square 

stands for lodge, the triangle for God, and the cross for Christ, just to name one 

possibility of interpretation). We have seen that the officers of the DeMolays 

march into and out of the Chapter Room in the formation of a triangle. The 

shield here seems to be a reminder of chivalry, being an attribute of the Medieval 

Knights Templar who fought the crusades in the Holy Land. Such formations are 

also remains of militaristic drill exercises, and last but not least, they make the 

whole ceremony much more interesting and more difficult to perform.


Having been obligated, the candidates receive the password of a DeMolay, 

which, corresponding to Craft Masonry, is spelled (Fi-de-li-tas). The Master 

Councilor explains to the candidates that this word is the Latin equivalent of the 

supreme lesson of this degree, meaning fidelity to the ideals, the country, the 

obligations, and the brethren of the Order of DeMolay. The sign is also a token 

of fidelity, being made by placing the left hand upon the heart, and then placing 

it upon the other's heart to remind him of his own obligation to be faithful (cf. p. 

46). This is again a "speaking sign," because it has an evident meaning and is 

also a typical sign employed by profanes in public, thus when singing the 

national anthem, for example. In contrast to this, we would argue that the Sign of 

Distress of the DeMolays makes no sense at all, concerning the mere body 

language. 

The Master Councilor admonishes the new knights to carry the lessons they 

have received into their daily lives, and then the Senior Deacon seats them and 

the ceremony is terminated. 

As a final word to the body language 

employed, we want to point out that the 

DeMolays have a special way of kneeling: on 

the left knee, the right elbow resting upon the 

right knee, and the forehead resting in the cup 

of the right hand, while the left hand is cupped 

around the right elbow. An explanation of this 

fashion is given nowhere in the ritual, but as the 

Masons have fixed traditions whether to kneel 

on the bare right or left knee, the DeMolays 

also have their special customs. 

Before finishing this evaluation we have to comment on a rather infantile part 

of the ritual, with regard to the fact that the members at the age of 14 to 20 are 

rather big "boys" already - the so-called Nine O'Clock Interpolation, which is 

required to be given at all meetings at the proper time with all lights dimmed or 

candles lighted. A gong is struck nine times, and the Master Councilor rises and 

holds a speech in which he admonishes the brethren that at this hour all over the 

land mothers are bending above the beds of their children, and guests in homes

558 


and hospitals are preparing for the hour of rest (cf. p. 20). He asks the members 

to pause in deliberation while the Chaplain offers a prayer and the choir sings 

"Sweet Hour of Prayer." The Chaplain then invokes divine blessing upon fathers, 

mothers, and sufferers, and all DeMolays finish in unison with a rather child-like 

formula: "God bless mother, God bless father, God bless the purposes of 

DeMolay. Amen." (p. 21). 

7.2.6.2 Treasure-Hunting for Moral and 

Patriotic Values:The Order of the 

Rainbow for Girls 1512 

The Order of the Rainbow for Girls is a youth organization open to girls aged 

11 to 20, sponsored by Masonic Lodges, Eastern Star Chapters, or Amaranth 

Courts. Any girl of the prescribed age can join, regardless of Masonic affiliation. 

Girls without Masonic relationship, e.g. chums of Rainbow Girls, are admitted as 

friends of Masons or Eastern Stars, who have to recommend them and sign their 

petition. 

The Order was founded in 1922 by Rev. W. Mark Sexson (1877 - 1953), who 

had for a long time observed the Order of DeMolay for boys and felt that an 

equal institution for girls would be necessary for "setting forth some of the truths 

of Masonry" (p. 94). Reverend Sexson was raised a Master Mason in 

Bloomfield, Indiana, while he served as minister of the First Christian Church of 

that city. In 1907, he was made Master of the Royal Secret, 32° in Oklahoma 

Consistory No. 1, and in 1911 he was crowned Knight Commander of the Court 

of Honor at Guthrie, Oklahoma (cf. p. 92/93). In 1912, Sexson came to 

McAlester as Secretary of the McAlester Scottish Rite Bodies, and one year later 

he obtained the rank of a 33° Mason and was coroneted as Inspector General 

Honorary by the Supreme Council at Washington. Besides being a Royal Arch 

Mason and a Knight Templar, he was a Noble of the Mystic Shrine and a 

member of Amrita Grotto in Arkansas, and also a Past Grand Patron of the Order 

of the Eastern Star in Oklahoma. In 1937, he was initiated into the White Shrine 

of Jerusalem 1513 . Sexson held many offices during his Masonic career, to the 

highest of which, that of Most Worshipful Grand Master of a sovereign Masonic 

Grand Jurisdiction, he was elected in 1928 (cf. p. 93). 

Mr. Sexson made himself a name as a lecturer and contributor of fraternal 

literature, having spent practically all of his life in this research field, his greatest 

1512 

If not otherwise noted, the quotations for this section are taken from Ritual. Order of the Rainbow 

for Girls, 1948. 

1513 

With such a vast Masonic background of the founder, it is no wonder that several symbolic 

features of the other orders (esp. Eastern Star) have merged into the ritual of the Order of the 

Rainbow for Girls.


work being the oranization of the Order of the Rainbow for Girls. In April 1922, 

the degrees were exemplified on a class of 171 girls in the auditorium of the 

Scottish Rite Temple in McAlester, Oklahoma, for the first time. Rev. Sexson 

formed the Supreme or Governing Body in June, 1922, he himself being the 

Supreme Recorder, later bearing the title of "Supreme Worthy Advisor 

Emeritus" (p. 95). 

Today, the International Order of the Rainbow for Girls has Assemblies in 46 

U.S. States and in eight other countries, in Australia (both Queensland and New 

South Wales), Brazil, Canada, Germany, Japan, Panama, and the Philippines; 

Italy being in the early stages of starting Assemblies. 1514 

Seen in the context of his time, Mr. Sexson certainly has chosen a symbolism 

which pleases young girls, the - a little kitschy - beautiful rainbow and treasurehunting, 

as an equivalent to hero sagas which might fascinate boys, like the 

martyrdom of the Grand Master of the Medieval Knights Templar, Jacques de 

Molai. The golden pot which, according to ancient tradition, is hidden at the end 

of the rainbow, forms the quest story of the ritual. From the names of the Color 

Stations we can draw parallels to the Order of the Eastern Star and the Amaranth, 

which were conceived especially for women. In the founding times of these 

orders, virtues like charity and faith were chosen as appropriate for female ideals. 

In contrast to male Masonic rituals, the lectures for these androgynous orders are 

drawn from "heroic women" taken from the Bible, which seemed more fitting to 

the ritual authors than a thrilling murder legend of a master builder, or 

corresponding "male" stories. More than fifty years after the conception of 

above-mentioned orders for women, when the girls' order was created, these 

values were still thought appropriate for personification in the ritual; there was 

even the officer Patriotism added, in order to teach the young American girls 

obedience to the Flag, a pars pro toto for their government and nation. No 

wonder that the Order of the Rainbow for Girls employs characters like Service, 

Love, Fidelity, Religion, etc. to illustrate the high tenets a young American girl 

should live for. 

Members of the OES, Master Masons, members of the Rainbow for Girls, 

and majority members, all in good standing, may witness the Rainbow degrees 

(p. 3). The main symbol of the Order, as the title anticipates, is the rainbow; thus, 

in the Obligation there are "seven ties that bind" the girls together (cf. p. 5), and 

the seven colors of the rainbow are used symbolically throughout the ritual. Only 

a few paraphernalia are required for the exemplification of the degrees. Every 

officer may be dressed in white. In front of each "Color Station" is a pedestal 

with the color streamer representing the station's color. 

The most important utensil is the "Pot of Gold", standing on the station of 

Charity and covered with a cloth made of the seven colors of the rainbow (cf. p. 

5), in order to hide it from view until the candidate is entitled to know its 

contents, which are: the Holy Bible, the American Flag, the Declaration of 

1514 Cf. homepage of the International Order of the Rainbow for Girls at http://www.iorg.org/

560 


Independence and the Constitution of the United States, a list of Presidents who 

were Master Masons, and a miniature lambskin apron (p. 12). 

The official emblem of the Order is the rainbow above the clasped hands, to 

which the golden pot is linked with a chain. 

The officers (with their emblems or colors given in brackets) are the Worthy 

Advisor (gavel), the Worthy Associate Advisor (crossed gavels), Charity (money 

bag), Hope (anchor), Faith (dove), the Recorder (pen), the Treasurer (key), the 

Chaplain (open Bible), the Drill Leader (spear), the Color Stations (Service 

(violet), Patriotism (indigo), Fidelity (blue), Immortality (green), Nature 

(yellow), Religion (orange), Love (red)), the Confidential Observer (crossed 

swords; he corresponds to the Craft's Inner Guard), the Outer Observer (sword; 

he corresponds to the Craft's Outer Guard or Tyler), the Musician (music note), 

the Choir Director (harp), and Mother Advisor (circle of gold).


A difference to the Masonic or Eastern Star ritual can be noted in the 

procedure of balloting; in an Assembly of the Order of Rainbow for Girls, it 

needs two black balls to reject a candidate, not just one. Furthermore, the 

expression for lodge room is "Assembly Room." As in Craft Masonry, the Flag 

of the United States plays an important role and is positioned at the station of the 

officer Patriotism. The Order of the Rainbow for Girls has seven degrees which 

are communicated at the same time. When dignitaries are introduced, there are 

either the "Supreme Honors" given, which consist in making the sign of the 

Rainbow three times, returning the hand to its natural position and bowing (p. 

10), or the "Grand Honors", which are given by placing the right hand on the left 

breast and bowing (p. 10). Corresponding to the Craft ritual, there are an 

Opening and a Closing Ceremony. 

Opening Ceremony 

At the opening of the Assembly, the Drill Leader and the Musician, followed 

by Mother Advisor, enter the Assembly Room from the West, marching in 

triangular formation (the triangle was a symbol of the lodge) along the South 

side of the hall, turning North at the station of Hope to the center of the room, 

then East of the altar, and thence directly to the East. Here, Mother Advisor, to 

whom the two officers bow, ascends the dais; the others assume their stations. 

Mother Advisor asks all persons not members in good standing of the Order of 

the Rainbow for Girls, the OES or the Masonic Lodge, to retire. Then, she asks 

the Drill Leader to invite the choir to enter, and afterwards the officers of the 

Assembly. While a march is being played, the officers enter in line according to 

a prescribed formation. Sister Drill Leader conducts the Worthy Advisor to her 

station. Then, the Worthy Advisor asks all officers to assume their proper 

stations. Afterwards, she orders the Confidential Observer to inform the Sister 

Outer Observer that the doors are now to be closed, because "the Assembly will 

begin its study of True Womanhood" (p. 25). 

Now, Sister Drill Leader marches West, thence North, and thence East, 

observing square corners (p. 26), to the Station of Patriotism, taking the Flag and 

presenting it in the East. The sisters all join with the Worthy Advisor in giving 

the Pledge of Allegiance. While one verse of "America" is sung, the Drill Leader 

retires the Flag to the Station of Patriotism. 

Then, the Worthy Advisor calls Sisters Hope and Charity to approach the 

East and receive the Secret Word (p. 26). The two officers approach, observing 

square corners (p. 26). On a level with the Worthy Advisor, they face West. The 

Worthy Advisor communicates the Secret Word to them, and they return to the 

altar for further instruction. The Worthy Advisor asks them to verify that all 

present are members of this or some regular Assembly. If Master Masons or 

Eastern Stars are present, who are properly vouched for, they are given a special 

cordial welcome by the Worthy Advisor:

562 


Members of the Masonic Fraternity and members of the Order of the 

Eastern Star, we are delighted to have you with us in our deliberations. 

It is because of the organization which you represent and because of the 

interest in the girlhood of our country that we have this Assembly. You 

are an inspiration and a help. (p. 28/29) 

If a member who is known to be a member in good standing, who can be 

vouched for, fails to give the password, Sister of Hope or Charity reports this to 

the Worthy Advisor and conducts the member to the Worthy Associate Advisor, 

where she obtains the password. 

After the "Word" has been taken from all the members (officers are not 

required to give the password, p. 27), Sister of Charity reports this to the Worthy 

Advisor, who asks Sisters Hope and Charity, "since the Secret Word has safely 

arrived in the East" (p. 28), to give the sign of the Rainbow and retire to their 

stations. 

The Worthy Advisor declares the Assembly to be about to be opened, and the 

Worthy Associate Advisor asks Sister of Faith to explain the meaning of her 

station. Sister of Faith faces South, looking at the Worthy Associate Advisor, and 

states that her station symbolizes an "inward acceptance of the Word of God" (p. 

30). It is located near the altar, because the "Altar is the most sacred place in our 

Assembly Room. Upon it rests the Holy Bible, symbol of white light, from 

which we derive strength to sustain us through life." (p. 20). After these words, 

Faith faces East. 

Now, the Worthy Associate Advisor asks Sister of Hope as to the 

representation of her station, and here we can observe an interesting Masonic 

symbolism referring to the time, i.e. the hour of the day. Sister of Hope replies 

that her station represents the sun, and is asked what the hour is. She answers: 

"The noon day, when the sun's rays are the brightest." (p. 30). She explains the 

meaning of this symbolism with "The light, the Bright Light, should always 

shine on our pathway." (p. 30). This symbolism is already known to us as the 

Masonic "high twelve," the time of the vigor of life. 

Then, Sister of Charity is asked by the Worthy Associate Advisor as to the 

meaning of her station, which represents "in olden times, a place of darkness." 

(p. 30). Here, we have the antithesis to the before-mentioned station of the sun. 

The Worthy Associate Advisor asks Sister of Charity: "What does your station 

represent at this hour?" (p. 30). The answer is "The Rainbow on the fringe of the 

clouds" (p. 30), and this means that "even while the sun is shining brightest, the 

storms of life will come; but through the storms will come the White Light of 

Promise, and after the storm, the Victory." (p. 31). This symbolism reminds us of 

the Masonic "low twelve," the time of death. 

The Worthy Associate Advisor asks Sister of Charity to advise the members 

that the Assembly is about to be opened, and Sister of Charity invites the 

members to face the Worthy Advisor and then bow their heads in prayer, which 

is offered by the Chaplain. Then, the Worthy Advisor asks the Worthy Associate 

Advisor to explain the symbol of the Assembly, to which she answers: "The


Rainbow in the heavens spanning from the North to the South" (p. 32). 

Masonically, this would be an image of universality. However, here only the 

Biblical interpretation counts: it symbolizes "the ancient promise of God to His 

people that He will never again destroy the world" (p. 32). 1515 It further 

symbolizes that "out of every trial and temptation through which Girlhood may 

pass, there shall come a Rainbow of Promise and Victory" (p. 32). Its rays of the 

colors red, orange, yellow, green blue, indigo, and violet originate "from the 

great source of the White Light, which is symbolized in our Assembly by the 

Holy Bible" (p. 32). Here, the physical explanation of the prism, the splitting of 

white light into the colors of the rainbow, is explained symbolically, i.e. the 

White Light, the Bible 1516 (the "virgin color," p. 32), has created the Rainbow 

colors (here named Love, Religion, Nature, Immortality, Fidelity, Patriotism, 

Service). White, according to the definition of the Assembly, is "the symbol of 

True Womanhood" (p. 32). The Worthy Advisor orders the Bible to be opened, 

"that its White Light may penetrate the heart of every member of this Assembly" 

(p. 33). Sister of Hope gives three raps, goes North to the Altar, turns facing the 

East, and opens the Bible with both hands at Ezekiel 1:28 1517 , placing the jewel 

upon the lower side of the right page. Then, she gives the sign of the Rainbow 

and walks back to her seat, while soft music is being played. The Worthy 

Advisor declares the Assembly duly opened, and Sister Confidential Observer is 

asked to inform the Outer Observer about it. Then follows the business plan for 

regular meetings. 


At the Closing Ceremony, the Worthy Advisor instructs the officers in the 

Color Stations to release their colors from the altar, fold them and place them 

upon their pedestals. Then, he asks Sister of Charity to recover the Pot of Gold, 

"that its contents may remain forever secret and hidden from the outside world" 

(p. 62). The Worthy Associate Advisor asks Sister of Charity to inform the 

sisters of the Assembly that it is about to be closed, and Sister of Charity asks 

this of Sister of Hope. The latter informs the sisters of the Assembly and recites a 

verse of Genesis, chapter 9: "[...] the storm clouds of the North vanish under the 

rays of the sun at noonday; and in the words of the Sacred Writer: 'And the bow 

shall be in the cloud; and I will look upon it, that I may remember the everlasting 

covenant between God and every living creature of all flesh that is upon the 

Earth.' "(p. 63). Hereafter, the sisters join in prayer which is offered by the 

1515 This promise is allusive to the Bible, Ezekiel 1:28, where God appears to Ezekiel the priest, son 

of Buzi, in the land of the Chaldeans, by creating a rainbow after whirlwind and fire have left terror 

and destruction. 

1516 This reminds us of the "White Book" with blank pages, which the French Lodges of the Grand 

Orient lay on the altar instead of the Bible, because it represents any religion. 

1517 This Biblical verse reads: "As the appearance of the bow that is in the cloud in the day of rain, so 

was the appearance of the brightness round about. This was the appearance of the likeness of the 

glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake."

564 


Chaplain. Instead of "Amen" or "So mote it be," the sisters answer with "Lord 

help us to keep our promise" (p. 63). Sister of Charity is ordered to close the 

Holy Bible, the symbol of White Light. Then, the song "Blest Be the Tie That 

Binds" is sung, and Sister Confidential Observer goes to inform the Outer 

Observer that the Assembly is now closed and "that peace and harmony are in 

every heart" (p. 64). The Confidential Observer reports to the Worthy Advisor 

that her command has been obeyed. Mother Advisor speaks a benediction, to 

which the girls respond "Until we meet again," whereupon the Assembly is 

closed with one rap of the gavel. 

Initiation Ceremony 

At the beginning of the Initiation Ceremony, the Worthy Advisor asks the 

Recorder whether there is to be conferring of degrees. Upon affirmation, the 

Drill Leader is ordered to ascertain whether candidates are in waiting, and having 

reported this to be so, the Drill Leader is asked to retire and conduct the 

candidate to the door of the preparation room. She gives an alarm at the door of 

the preparation room, and Sister of Faith is sent there to ask the candidate 

questions and to instruct her. She addresses the candidate with "Sister of the 

Outer World" (p. 38) and asks about her motivation to come here. The Drill 

Leader answers in her place: "Like all others in the Outer World, she would 

know her Creator better, and she believes she will find that Way here." (p. 38). 

This is an openly expressed religious motive, the Masons, more obscurely, 

"seeking light" instead. Sister of Faith is asked by the Worthy Advisor to receive 

the candidate and conduct her on her way, whereupon Sister of Faith receives her 

"under the sign of Secrecy" (p. 39). When they arrive at the station of Sister of 

Hope, the latter grants the permission to travel to the Station of Sister of Charity, 

who likewise grants them to travel to the station of the Worthy Associate 

Advisor. The latter inquires what they are seeking, and is told "a Pot of Gold 

which an ancient tradition says is at the end of the rainbow" (p. 40). Since the 

Worthy Associate Advisor considers this search laudable, he allows them to pass 

to the Worthy Advisor in the East, who asks the candidate to pledge solemnly 

that she will obey the laws and obligations of this Assembly. Then, he 

commands Sister of Faith to travel with the candidate to the "White Altar of the 

Holy Promise," (p. 41), where the candidate kneels down, presses the Bible to 

her heart, and thus gives the obligation, while all other members of the Assembly 

equally kneel and face the altar. The Chaplain invokes God's blessing and asks 

God to "[g]o with this sister every step of this initiation, show her that we teach 

Thy Truth" (p. 43). Then, Sister of Faith extends her right hand to the new sister 

and says "Arise, Sister" (p. 43), which bears some resemblance to a Masonic 

raising. The Worthy Advisor holds a short lecture, stating that the Holy Bible is 

the rule of right living for all, and that its heroines are those "who in the past 

have stood for the Trinity of Home, Church and Nation" (p. 43). "To be a wife, 

mother, sister or daughter, and to honor these stations, has ever been the mission


of True Woman" (p. 43). Then, he announces the lectures by the Color Stations 

which await the new sister: 

I bid you Godspeed in your travel, and beg you to heed the words of the 

Sisters of Love, Religion, Nature, Immortality, Fidelity, Patriotism and 

Service being assured as you hear their words of admonition that they 

have been culled from the treasure house of all the ages and those who 

will be guided by them are wise and they shall be happy and shine like 

the sun in the firmament. (p. 43/44) 

In this address, we notice again the symbolism of the sun, as well as the hint 

of a "treasure," personified by the seven stations which represent high virtues 

and ideals, which will lead to the final light. Thus, the rainbow is merely the way 

towards the sun. 

Sister Drill Leader now explains, if there are more but one candidate, that one 

sister is elected as the representative, and seats the others. The Worthy Advisor 

encourages the chosen sister that she will be led by Faith, who is "a girl's best 

friend." (p. 44). Sister of Faith conducts the candidate once around the room, 

entering the Bow from the North, passing back of the altar to the station of the 

Sister of Love, who rises as the two enter the Bow (cf. p. 45). Now begins the 

symbolical action. Sister of Love explains her station, whose color is red: "Ever 

since the first ray of light shone into the face of Woman, love has been a silken 

cord, strong as a chain of steel, binding creation together." (p. 45). She explains 

that God so loved the world that he gave his only Son to it, and asks the 

candidate to love her family and her Creator, because when she loves, she is like 

Him. The candidate has to affirm that she will remember this, and then Sister of 

Love hands her one end of the red color streamer which is on the pedestal in 

front of her station, a symbol of woman's love and devotion, to carry it to the 

Altar of the White Light, and the candidate attaches it to the altar cloth. After this 

lecture, a hymn is sung, and then Sister of Faith reports to the Worthy Advisor 

that she has obeyed her command. The Worthy Advisor orders her to conduct the 

sister to the station of Religion. 

Sister of Faith and the candidate again make some travels (turning to the left, 

marching to Charity, thence East, South, West, North entering the Bow between 

the station of Faith and Service, arriving at the station of Religion, cf. p. 46). 

Sister of Religion rises and explains her color orange, which symbolizes the 

heroic in religion (p. 46). She likewise entrusts the candidate with this color for 

safekeeping (p. 47). Her lecture consists in the definition of religion in the New 

Testament by St. James, and the candidate promises to heed this lesson. Then, 

the she takes one end of the orange color streamer, carries it to the Altar of the 

White Light, and attaches it to the altar cloth. Sister of Faith reports to the 

Worthy Advisor that she has obeyed her command, and is ordered to conduct the 

candidate to the Sister of Nature, who rises and explains her color, which the 

reader normally would have expected to be green:

566 


Its color is yellow and I entrust you with this color for safekeeping. It 

represents Nature when she is in the very height of her glory and the 

transforming power symbolized by this color, begins her process of 

turning the landscape into gold. (p. 48) 

We have to remember that the initiate is a young girl. She likewise obtains 

the advice that 

[n]ature is out-of-doors and you must not forget that a portion of your 

time belongs there. [...] Get His lessons there [...]. Drink them into the 

very depths of your soul, for you will need them in the after years of 

responsibility. Do not let your social activities or any other claim 

deprive you of the joy of the open field and the out-of-doors. Nature has 

a healing power. She has wonderful secrets and she has them for you. 

(p. 48) 

The candidate, upon having affirmed to learn those secrets while in her 

girlhood, is given one end of the yellow color streamer to carry it to the altar and 

fasten it there. Having given report to the Worthy Advisor, Sister of Faith leads 

the candidate to the station of Immortality, who rises and explains to her that her 

color is green, and holds a lecture about death who does not spare youth, but that 

even though her body may die, her soul shall live forever. She asks the candidate 

whether she will begin now to prepare for Life Eternal (p. 50), and this being 

affirmed, the candidate obtains one end of the green color streamer to lay it upon 

the Altar of the White Light. 

Sister of Faith receives the order to lead the candidate to the station of 

Fidelity, whose color is blue which has, in all ages, been the symbol of loyalty 

(p. 50). Sister of Fidelity explains to the candidate that great confidence has been 

put in her when she was selected to become a member of this Assembly. Her 

family and friends believe in her fidelity, and she should give loyalty and 

faithfulness to God, which is a "foundation for true happiness" (p. 51). The 

candidate having affirmed to "begin that foundation now" (p. 51), obtains one 

end of the blue color streamer to lay it on the altar. 

Then, the candidate is escorted by Sister Faith to the station of the Sister of 

Patriotism, whose color is indigo, an intensified color because it even demands 

the sister's life on the altar of sacrifice, if need be, for her country (p. 51). Sister 

of Patriotism evokes an image of a soldier brother going out to war, his sister 

remaining in silence to "fight the first battle": "Womanhood stands back of the 

ranks and holds up the Flag at home, for if it were not for Womanhood and the 

love that is centered in her realm, there would be nothing to incite him to deeds 

of bravery on the field of battle." (p. 52). After the candidate has promised to be 

true to her Flag and always defend it, she is given one end of the indigo color 

streamer and puts it on the altar. 

The last station where she is led is the station of the Sister of Service, whose 

color is violet as "the only ray of light that has healing power" (p. 53). The


candidate learns that "they who give themselves to service are the crowned 

queens of every Assembly" (p. 53). She is told that she can never know the 

meaning of Love, Religion, Nature, Immortality, Fidelity, or Patriotism, until she 

has offered herself as a living sacrifice (p. 53), and having affirmed to do this, 

she obtains one end of the violet color streamer to attach it to the altar cloth. 

Now, the seventh and final lesson is over, and Sister of Faith reports to the 

Worthy Advisor that she has obeyed her command. The latter addresses the 

candidate in metaphorical language: 

My sister, you have now taken the seven vows representing seven 

mileposts in your journey to the end of the rainbow. You stand beside 

the Altar. On it is the White Light, representing the crystallization of all 

colors. It will shine on your pathway as you journey on. (p. 54) 

The Worthy Advisor admonishes the candidate that previously, Faith has 

accompanied her in her travels, but that on her journey onward, with the help of 

Faith, she must depend on herself, for she "can never know the meaning of the 

treasure without individual effort" (p. 54). Then, Sister of Faith escorts her to the 

station of the Worthy Associate Advisor, while reciting Ezelkiel, the second part 

of verse 27, and 28. The Worthy Associate Advisor steps down from her station, 

places her hands firmly upon the candidate's shoulders and reminds her that 

[...] thus in olden times did God show Himself to His people. [...] You 

seek to find the Pot of Gold; alas, so many do the same, and so few find 

it because they are unprepared. Since last you passed this station, many 

have gone by, but few have reached the Station of Hope. I have seen 

envy, hatred, jealousy, and false pride. I have seen flattery and deceit. 

All have failed. Between you and the Station of Hope the way is 

difficult. None but the pure in heart can pass. (p. 55) 

This almost sounds like a fairy-tale in which many young princes have 

sought the treasure and failed. It is meant that a life without envy, hatred, and 

jealousy is hard to lead, and that but few achieve to lead a "pure" life. In order to 

be pure in heart, the candidate is asked to leave her burden and distress at this 

station (p. 55). Sister Faith affirms to the Worthy Associate Advisor that she can 

vouch for this girl, that she has heard her vows, and that she will be true, and 

thus obtains the permission to conduct the candidate to Sister of Hope. During 

this march, Sister of Faith recites a Biblical verse. Sister of Hope steps to the left 

from her station, places her left arm lovingly around the candidate shoulders and 

tells her that Hope is always there, even in times of doubt. She asks Sister of 

Faith to conduct the candidate once more past the station of the Worthy 

Associate Advisor, under the sign of the Rainbow as a symbol of victory (p. 56), 

and thence to the station of Charity. The Worthy Associate Advisor responds 

with the sign of the Rainbow, which gives them permission to pass by. While 

Sister of Faith recites the Biblical and Masonic verse ("Now abideth Faith, Hope

568 


and Charity, these three, but the greatest of these is Charity", p. 56), they stop at 

the station of Charity, where the Drill Leader with the other candidates joins 

Faith. 

The Sister of Charity receives the candidate as a member of this Assembly, 

steps down, shakes her hand, and explains to her the symbolism of the Order: 

Ever since you were a little child you have heard the ancient tradition 

that at the end of the rainbow is a Pot of Gold. Across the plains and 

over the mountains, where the end of that mystic symbol seemed to 

touch the bosom of Mother Earth, countless hundreds have gone in 

search of its hiding place. None have ever discovered the actual spot 

where the rainbow touches the earth. It always vanishes as the searcher 

approaches, or its position changes, and it is seen farther on. Those who 

have sought the truth of this legend have grown weary and tired and 

have fainted along the journey. To us the Pot of Gold is none other than 

the heart of the American girl, deeply impressed in early life with its 

responsibilities. (p. 57) 

On the station before the candidate there is a vessel representing the 

traditional Pot of Gold, and since she is now entitled to know its contents, Sister 

of Charity takes from it the "treasures of life" (p. 57) and expresses the hope that 

the candidate will always regard them as truly sacred. The first thing she brings 

forth is the Holy Bible, which the candidate is told to guard as a most precious 

treasure, because it will teach her how to live and how to die. Sister of Charity 

holds the Bible up in full view and hands it to Faith. The next treasure is the Flag 

of the country, the symbol of American Liberty and Independence. She holds it 

up and then gives it to Faith. The third treasure is the Declaration of 

Independence and the Constitution of the United States, both of which written by 

Freemasons (p. 58). She encourages the candidate to "Read and study them for 

they are priceless to the American girl, especially to her who is from a Masonic 

or Eastern Star home" (p. 58). Sister of Charity holds up these great charters of 

American civilization, and hands them to Faith. Another treasure she brings to 

the light is a list with the names of the Masonic Presidents of the U.S. She holds 

it up and then gives it to Faith. The last item brought forth is a miniature 

lambskin apron, in the center of which is a star, and Faith ties it on the left wrist 

of the new member, then handing back the other treasures to Charity. Sister of 

Charity says to the candidate: 

I give it to you as your own. It is a sacred symbol that binds. To your 

father, if he were a Mason, the lambskin apron was sacred, and though 

you may never fully know its meaning, it will be dear to you because he 

loved it, and to him it was priceless. Keep it always. (p. 59) 

Here, it is implied that the candidate, as a woman, may never "fully 

understand" the meaning of the white lambskin apron. Its symbolism is not


explained to her. She is told to love Masonry because her Masonic father loves 

it, even if she does not grasp its meaning, because women could not be 

Freemasons at that time. Sister of Charity predicts that the candidate will find 

other treasures in the Pot of Gold in a life of Service, and that she should keep in 

mind that the great Fraternity which has sponsored this Assembly has preserved 

them for her (p. 59). Then, the new sister is conducted to the station of the 

Worthy Advisor to be instructed in the secret work, i.e. the signs and passwords. 

Hereafter, the candidate has to sign the By-Laws of the Assembly at the 

Recorder's desk, and finally, the Worthy Advisor presents the new member to the 

Mother Advisor, who welcomes her heartily and admonishes her to let the Order 

have a real place in her life: "Let it make you stronger and better every day and 

give you a new interest in your church and school" (p. 60). Her lesson terminates 

with a Christian advice: 

We all love the pages of the Holy Bible, and as a Rainbow girl, I want 

you to open your Bible at the 9 th Chapter of Genesis 1518 every night and 

leave it lying open in your room as a symbol of the thought that you are 

asking God to watch over you while you sleep. When you arise in the 

morning, after looking upon its open pages, you should close The Book. 

(p. 61) 

Then, Sister of Faith causes the new member to face the West, the other 

members hail the sister with the sign of the Rainbow, and the candidate is 

prompted by Faith to respond with the same sign. Afterwards, she is seated in the 

Assembly. 

7.2.6.3 Job's Daughters: The Trials of Job 

Symbolizing the Journey Through 

Life 1519 

After having inspected two "Masonic" youth orders that deal with legends - 

the quest for a treasure at the end of the rainbow, and the martyrdom of the last 

Grand Master of the Knights Templar, - we are going to analyze an order for 

girls that takes its examples from the Old Testament, because this order bears 

1518 

This is the chapter in which God establishes a covenant with Noah after the Flood: "I do set my 

bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall 

come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: And I 

will remember my covenant, which is between me and you and every living creature of all flesh; 

and the waters shall no more become a flood to destroy all flesh." 

1519 

If not otherwise noted, the quotations for this chapter are taken from Ritual of International 

Order of Job's Daughters, 1945.

570 


more resemblance to the androgynous Masonic orders, e.g. the Eastern Star or 

the Heroines of Jericho, than the other youth orders analyzed here. 

In General 

The International Order of Job's Daughters is the only "Masonic" youth order 

here discussed that was invented by a woman, Mrs. Ethel T. Wead Mick. She 

founded it in 1920 in Omaha, Nebraska, with the purpose of banding together 

girls aged 11 - 20 with Masonic relationship for character building through moral 

and spiritual development by teaching them a greater reverence for God, loyalty 

to the Flag, and respect for their parents. 1520 In contrast to the Rainbow Girls and 

the DeMolays, membership in the Job's Daughters requires Masonic family ties. 

As the other youth orders do, Job's Daughters offers a lot of fun activities like 

arts and crafts, photography, sewing, creative writing, and sports, including 

competitions. According to the homepage of the Job's Daughters, the girls play 

an important role in community service by visiting hospitals and homes for the 

elderly, organizing food drives, and sponsoring the Hearing Impaired Kid's 

Endowment Fund. 1521 

In the ritual of the Job's Daughters, the highest officer, i.e. the Honored 

Queen, thus explains the order's origin and aims, making a strict distinction from 

Masonry: 

We read in the Book of Job, that "In all the land were no women found 

so fair as the Daughters of Job." This is the passage on which Job's 

Daughters is founded and in our lessons we strive to teach that to be 

"fair" is to do good. We are all daughters of one God, and by the most 

intimate ties we are related to the Masonic Fraternity, that organization 

which stands for the brotherhood of humanity. 

While Job's Daughters is no part of this fraternity, there is a great work 

for it to do. We must learn and practice reverence for God, loyalty to 

our Flag, respect for our elders, and love for all the world. (p. 62) 

The passage in the Old Testament that the Honored Queen refers to is the 

Book of Job, chapter 42, verse 15. Administratively, the meeting room and also 

the convention of the Job's Daughters are called Bethel, which means "Holy 

Place" (cf. p. 4). In the other youth orders, this room is merely called Chapter 

without any reference to a symbolical or sacred place such as King Solomon's 

temple; however, the order of Job's Daughters shows by the name "Bethel" that 

the ground on which they tread is holy. The metaphor used in the ritual for 

Heaven is "great Bethel on high" (p. 46), an analogue word construction to the 

Masonic "Grand Lodge above." The Bethel stands under the direct supervision of 

1520 Cf. http://www.iojd.org/ 

1521 Cf. http://www.iojd.org/


a Bethel Guardian Council formed by nine members, who are either Master 

Masons or eligible women. Above that is the Jurisdictional Guardian Council, 

above that the Grand Guardian Council, and finally the Supreme Guardian 

Council holds jurisdiction over all. 

The officers of a Bethel are the Honored Queen, the Senior and the Junior 

Princesses, the First to the Fifth Messengers, the Treasurer, the Recorder, the 

Chaplain, the Librarian, the Senior and the Junior Custodians, the Inner and the 

Outer Guards, the Marshal, and the Guide. The only "new" office in comparison 

with the other youth orders analyzed is the one of a librarian; the others have 

more or less equivalent offices. We also notice from the floor plan that the semicircular 

formation with seven pedestals placed around the altar is similar to the 

one of a Rainbow Girls' or DeMolays' Chapter. However, there are only five 

Messengers, the remaining two seats being occupied by the Chaplain and the

572 


Treasurer. This time, the officer's stations are not an exemplification of the 

symbolism of the sacred number seven. However, as we shall see later, there is 

numeric symbolism involved with regard to three, five, and seven. The diagram 

depicted here shows a part of the formation during the opening march, the 

officers forming a Latin cross, which is a direct religious symbol, whereas the 

triangle, square, and shield formed in the DeMolay ceremonies are indirect 

religious signs, or even profane ones. It is consistent here since the Job's 

Daughters draw their examples from the Bible. However, they also use 

triangular, square, and circular formations, as well as squaring. 

The candidates are called "Pilgrims," and they gain knowledge by their 

travels through three "Epochs," which are a parallel to the three stages of life 

(youth, manhood, old age), as exemplified in the DeMolay order and Craft 

Masonry. As to the symbolical clothing, the ritual explains that the Grecian robe 

of the officers was worn by the people in the days of Job, and that the cap also 

has a special significance: "The Mortar board cap which may be worn by the 

members of the Bethel Choir, means open book, calling attention to knowledge, 

thus the complete costume suggests a forward, upward and onward trend toward 

higher ideals." (p. 4). 

Certain people are eligible to witness the meetings and ceremonies of a 

Bethel. These are Master Masons in good standing, and women of proper 

Masonic relationship, as would be supposed, but also, strangely enough, the 

parents or guardians of a member or candidate are admitted (cf. p. 9). This would 

mean that profane relatives can also listen to the ritual. 

Parallel to Masonic orders - as exemplified in our chapter about the Red 

Cross of Constantine, for example - authorities of the Job's Daughters are entitled 

to different forms of honors. There exist three types of honors, the "Bethel 

Honors" (Sign of First Epoch), the "Grand Honors" (Sign of Second Epoch), and 

the "Supreme Honors" (Sign of Third Epoch). 

Bethel Honors: Honored Queens, Past Honored Queens 

Grand Honors: the Supreme Officers who are not entitled to 

receive the Supreme Honors; Associate 

Grand Guardians, Past Associate Grand 

Guardians 

Supreme Honors: Associate Supreme Guardians, Past Associate 

Supreme Guardians 

The less important members or guests just receive a "Hearty Welcome," e.g. 

the Present and Past Princesses (p. 41 - 42). 

Opening Ceremony 

Before the Opening Ceremony begins, the officers are lined up in the 

anteroom. The Bethel Guardian, the Associate Guardian, and the Custodians


march into the Bethel first, followed by the choir. When the Guardians have 

assumed their stations on the East dais, the Associate Guardian presents the 

gavel to the Bethel Guardian, who declares that the Bethel is about to convene, 

and proves that all present are entitled to remain. Then, the choir sings "Open the 

Gates of the Bethel," an adaptation of the church song "Open the Gates of the 

Temple" by a Mrs. Knapp, and the other officers enter. Again, symbolic 

formations are executed; for example, the Marshal turns a square corner to the 

South and makes a complete circle around the outside of the Messengers' 

stations. The Guide and the Marshal form an aisle through which the Honored 

Queen and the Princesses march towards their places in the East, which reminds 

us a little of the Masonic "Arch of Steel." 

The Guardian presents the Honored Queen with the gavel, which symbolizes 

the transmission of power from him to her. The officers take their stations, and 

the Honored Queen greets the members who have assembled "as messengers of 

truth" (p. 22). We recognize "truth" as one of the Masonic key words. In the 

Jobs' Daughters, the other key word is "messenger." Thus, the "truth" is brought 

by messengers, and it is also the messengers who confront Job with the trials, 

and the lectures of the degree are handed down to the candidates by five 

messengers. 

The Honored Queen asks the assembly to be attentive while the officers 

explain their duties, and the formula with which the members answer is "Behold, 

We are the Daughters of Job," which is a different construction from the 

Masonic "so mote it be." At first, the adult visitors have to give a pledge of 

secrecy, during which they symbolically place their right hand over their heart, 

which is a common symbol of pledging. Then follows the ceremony of 

"purging" the Bethel (cf. p. 24 - 26), accompanied by symbolical marches 

through the room, which corresponds to the Masonic procedure of taking up the 

grip and the password from the members. "Purging" is merely a more radical 

expression for assuring that only persons entitled to be there are present. 

Hereafter, the roll call of the officers commences. In contrast to any other 

order analyzed in this paper, the Jobs' Daughters not only explain the function of 

the officers, but also add the symbolical meaning. Thus, the Inner Guard relieves 

the Outer Guard, who enters and states that her duty is to guard the outer door, in 

order to prevent interruptions, which "signifies that we must ever guard against 

outward sins and with hearts protected from the follies of the world, continue 

righteous to the end of our earthly journey" (p. 29). Having exchanged her place 

with the Outer Guard again, the Inner Guard explains that her duties consist in 

guarding the inner door, to respond to warnings from without, and to convey 

orders to the Outer Guard, which "signifies that we must be alert and watchful 

concerning the follies of the world which are ever pressing for admission to pure 

hearts and minds" (p. 30). 

The Junior Custodian, who is stationed at the left and in front of the Junior 

Princess, has the duty to assist the latter during initiation ceremonies: "It signifies 

that the humblest task carefully performed is sometimes the stepping-stone to 

advancement and more important duties." (p. 30). The Senior Custodian, who is

574 


placed at the right and in front of the Senior Princess, has the duty to assist the 

Marshal in caring for the properties of the Bethel, and the Senior Princess during 

initiation ceremonies: "It signifies that the humblest service merits the same 

attention as one of greater importance and should be promptly and cheerfully 

performed." (p. 31). 

The First Messenger is stationed in the Messengers' semi-circle to the 

extreme Southeast, and she has to obey the Junior Princess and to assist her in 

the ceremony of the First Epoch: "It signifies that obedience to the wishes of our 

Parents and Guardians is a virtue to be cherished and practiced in our homes and 

daily lives, and that we should strive to so live that we shall be standards for our 

companions." (p. 31). 

The Second Messenger, stationed in the semi-circle back of the altar between 

the First and Fifth Messenger, also has the duty to obey the Junior Princess and 

assist her in the First Epoch: "It signifies that as we journey around the world 

gathering knowledge here and there, we must always be mindful of the pitfalls of 

human life." (p. 31). 

The Third Messenger has her pedestal in the semi-circle at the extreme 

Northeast, and her duty is to obey the Senior Princess and to assist the latter 

during the Second Epoch: "It signifies that however lowly may be our stations in 

life, our responsibility to God and to all mankind should ever prompt us to noble 

deeds." (p. 32). 

The Fourth Messenger's station in the semi-circle is back of the altar between 

the Third and Fifth Messengers, her duty consisting in obeying the Senior 

Princess and assisting her during the ceremony of the Second Epoch: "It signifies 

that righteous service will lead to life eternal." (p. 23). 

The Fifth and last Messenger is stationed at the center of the semi-circle 

immediately back of the altar, facing the altar and the Honored Queen. Her 

duties consist in obeying the lawful orders of the Honored Queen, and in 

assisting the latter in the ceremony of the Third Epoch: "It signifies that we 

should reflect on past actions and thoughtfully review our surroundings so that 

we may reach the highest attainments in life." (p. 32). 

The next officer to explain her duties is the Librarian, a rather unusual officer 

with regard to fraternal orders. She is stationed at the right and in front of the 

Senior Princess, and her duty is to encourage a desire for "good literature, arts 

and sciences" (p. 33): "It signifies that since the Open Book is the foundation 

upon which this Order is built, we should develop our intellect so that we may be 

of the greatest use to ourselves and others as we assume our position in such 

duties as it may please God to call us." (p. 33). We remember that in the Order of 

DeMolay, schoolbooks were put on the altar. These youth orders emphasize the 

importance of a good education and make this one of their aims or tenets. 

Then, the Musician, who is stationed at the piano or organ, explains the 

meaning of her duty: "It signifies that harmony is essential to all organizations 

and is a virtue for which we should all strive." (p. 33). This is a crucial point; the 

enactment of a ritual imparts knowledge through a mystical action that is lived 

through by the candidates. Music and noise intensify the solemnity and the


feeling the candidate gets. Here, the music is simply a means of expressing 

harmony, but as we have seen in other orders, striking some wild chords can also 

frighten the neophytes, or announce a principal transformation, such as the 

"shock of enlightenment." In none of the other orders analyzed here, the 

musicians and/or the choir are given a chance to take part in the role-play / 

dialogue by explaining their functions. 

Now, the Recorder talks about her duty, which is comparable to the duty of 

the Secretaries, Recorders, and Scribes of the other orders, and explains it with a 

Biblical metaphor: "It signifies that my every act should be as the Recording 

Angel would have it in her Book of Life." (p. 33). After the Recorder, the 

Treasurer, who also appears in all the other fraternal orders, explains the 

meaning of her duty: "It signifies that honesty of purpose is the foundation upon 

which to build character." (p. 34). Here, it becomes evident that, like in Craft 

Masonry, the Jobs' Daughters try to improve their character (the "rough stone"). 

The next officer who states her place and duty is the Chaplain: "It signifies 

that piety, religion and reverence for sacred things are the beacon lights of life." 

(p. 34). The light metaphor used herein underlines the brightness which religion 

brings into life. However, it is not said which religion, because of the tolerance 

as practiced in Craft Masonry. 

Then, the Marshal, stationed at the Northwest entrance, and responsible for 

the preparation of the initiation ceremonies and conducting the Pilgrims, explains 

that "[i]t signifies that good order, kind words, and noble actions are essential in 

our lives" (p. 34). The Guide in the West, who has to lead the Pilgrims through 

the three Epochs, reports that her duty "signifies that as God in His wisdom 

guided Job to restored health and prosperity so will He guide us to live uprightly 

if we follow His teachings" (p. 35). This is the first reference made to the 

Biblical legend of the order. 

Now follows the roll call of the principal officers, whose duties are 

interwoven with the story of Job. Thus, the Junior Princess, whose place is at the 

left of the Honored Queen, has to preside during the First Epoch, and gives the 

following interpretation of her charges: "In the story of Job's happiness and 

prosperity and his loss of family and possessions, we are impressed with the 

need of improving our hours of prosperity with acts of kindness to our 

companions." (p. 35) The Senior Princess at the right of the Honored Queen 

presides during the Second Epoch: "In the story of Job's suffering, his faith in 

God and his utterances of wisdom, we learn that we will overcome our 

adversities if we put our trust in Him." (p. 35). The Honored Queen herself has 

the duty to preside at all convocations and to exercise supervision. To her charge 

also belong the essence and climax of the ritualistic ceremonies: "In the 

ceremony of the Third Epoch we are taught the triumph of faith in God as we 

journey through life." (p. 35). 

The roll call being over, the Chaplain leads the members in the Lord's prayer, 

and opens the Bible on the altar at Chapter XLII of the Book of Job. Hereafter, 

the Honored Queen declares the Bethel "regularly opened" (not "duly" as in 

Craft Masonry, but meaning the same).

576 


The Inner Guard informs the Outer Guard that the Bethel is in session, and 

the Marshal is ordered to display the national emblem, while "America the 

Beautiful" is sung (cf. p. 37). Parallel to the ceremonies of the DeMolays, the 

Rainbow Girls, most of the androgynous orders, and Craft Masonry, the Jobs' 

Daughters also pledge allegiance to the Flag of the country, which is carried 

through the Bethel and placed in the East, right of the Senior Princess. Then 

follows the usual order of business. 


The Closing Ceremony is introduced by the Honored Queen who states that 

the labors are at an end. The term "labor" is also used in Masonry. The Honored 

Queen asks the Chaplain to lead the members in prayer, and the Chaplain talks 

about a reward to be received after practicing in daily life the trustful faith of 

Job, similar to the "wages" of Craft 

Masonry: "Teach us to be loyal to our 

companions and guard our words and 

actions that we may receive the honored 

reward" (p. 47). Then, the closing hymn 

is sung, the Inner Guard informs the 

Outer Guard that the Bethel is closed, and 

the officers and the choir prepare for a 

complicated retiring march, which is 

depicted in the ritual in five plates. For 

illustration we have chosen one stage of 

the retiring formation, because it 

resembles one of the symbols of the Job's 

Daughters, the "Open Book." It might be 

over-interpreted, and the stage directions 

do not verify this hypothesis, but the 

drawing strongly suggests that the 

officers assume the positions resembling 

an open Bible when they leave the Latin 

cross. 

Finally, the Guardian sounds his gavel and declares the Bethel closed, the 

officers bow to the East and exit. 

Ceremony of Initiation 

Prior to initiation, the candidates are told to remove their outer wraps, hats, 

and gloves. In the preparation room, a member of the committee reads the Lord's 

Prayer, the Golden Rule, and the Ten Commandments to the candidates (cf. p. 

58). Then, the Honored Queen asks the Inner Guard whether there are candidates


in waiting. The Inner Guard demands the same question of the Outer Guard and 

is told that there are candidates waiting "to be instructed in our lessons" (not to 

"search for light" as in Craft Masonry). When the Recorder has affirmed that the 

candidates have complied with all rules and laws of the order, the Marshal is sent 

out to prepare them for the First Epoch. 

The Honored Queen informs the Junior Princess that the lessons of the First 

Epoch are to be taught under her direction, and so the Junior Princess takes over 

the command. The Inner Guard gives four raps upon the door of the Preparation 

Room and reports to the Junior Princess that the candidates are ready for the 

First Epoch. The Guide informs the candidates that there is nothing in the 

ceremonies that will embarrass them, an assurance also given to the candidates 

of Craft Masonry. The candidates for the Job's Daughters also have to answer the 

usual questions, such as whether they believe in the "Almighty Power of the One 

Living God" (p. 61), the Ten Commandments, the Lord's Prayer, and whether 

they agree with the rules of the order and promise to keep the secrets. The 

candidates have previously been instructed to answer to all questions with "I do." 

Then, the Guide defines their role: "You are about to become Pilgrims traveling 

through our ceremonies. Be watchful and attentive to our lessons that they may 

be deeply engraved on your hearts and minds." (p. 61). Here, we see again that 

the purpose of the ritual is to intensify the moral lessons that are taught, and to 

"engrave" them upon the minds of the neophytes. The Guide presents the 

candidates to the Junior Princess, and the latter directs them towards the Honored 

Queen, who requires from them a solemn pledge. 

Hereafter, the essential ritualistic ceremony begins, which is subdivided into 

the Three Epochs, with the five Messengers taking it in turn to tell the story of 

Job. 

First Epoch 

The First Messenger relates how Job, who loves and fears God, is blessed 

with riches, seven sons, and three beautiful daughters, and how the Adversary 1522 

declares that if God should take away the prosperity from Job, his piety would 

cease. God permits the Adversary to try Job's faith. The Second Messenger 

narrates how Job's flocks are destroyed, his servants and family killed, and how 

Job himself is stricken with disease and banished from the habitations of men, 

but how he still remains steadfast and worships God. After the candidates have 

thus passed through the ceremonies of the First Epoch, the Guide conducts the 

Pilgrims to the Junior Princess for "further instruction" (the exact Masonic term), 

who summarizes what the candidates are to learn from this lesson: 

We learn from this Epoch always to remain faithful to God in our every 

thought, word and act, no matter what earthly trials we may be called 

1522 

In the Bible (e.g. Job, chapter 1, verse 6), the "adversary" is called Satan; however, this name is 

never mentioned in the ritual.

578 


upon to endure. Be steadfast, practice love, dispense light, shun 

falsehood, and believe only in the truth. (p. 68) 

Then, the Junior Princess exemplifies the sign of the First Epoch and the 

response, and explains that the mystic number of this Epoch is seven, alluding to 

the number of Job's sons and the measure of his flocks. She also explains that the 

emblem of the First Epoch is the white dove, symbolizing purity and truth (note 

the parallel to the Masonic white lambskin apron), and relating to one of Job's 

beautiful daughters 1523 (cf. p. 68). The Junior Princess extends her hand toward 

the emblem of the dove on the pedestal, belonging to the equipment of the 

Bethel, and the Junior Custodian draws the attention of the Pilgrims towards it 

by extending the emblem forward. The choir or members sing "Come Holy 

Spirit, Heavenly Dove" by Jerome (cf. p. 69). 

Second Epoch 

After "travels" through the Bethel, the Guide faces the Pilgrims East and 

addresses the Honored Queen, who demands of the Pilgrims the response of the 

First Epoch. Then, they are allowed to be told the secrets of the Second Epoch, 

during which the Senior Princess presides. The Guide conducts the Pilgrims to 

the Third Messenger, who relates the temptations of Job: The torture-stricken 

Job, having become a companion of beggars and outcasts, is met by three men 

who came out of the east. They are the friends of his youth, El'-i-phaz, Bil'-dad, 

and Zo'-phar. They tell him that calamity destroys the wicked only, and that he is 

being punished for sinful acts, but Job maintains his purity. 

The Fourth Messenger then continues the story by telling how Job's cries are 

heard by God, and how Job is ashamed and admits that God can do everything, 

and that no thought can be hidden from him. God's wrath is kindled against the 

three friends, who have not spoken the truth about God as Job did, and the Lord 

heals Job's wounds and restores to him twice as much of the world's goods as he 

had before. After this lecture, the Guide conducts the Pilgrims to the Senior 

Princess, who uses the crown symbolism, just as in the Order of DeMolay, the 

Order of the Rainbow, and the androgynous orders, to summarize the lesson: 

The man whom God corrects should count himself happy, for his 

correction is meant to awaken him from his dream of evil and lead him 

into a broader, cleaner life, rich in blessings, and to be crowned with a 

ripe and peaceful end. (p. 74) 

1523 According to Job, chapter 42, verse 14, the three beautiful daughters with whom God awards him 

after all the trials are called Je-mi'-ma, Ke-zi'-a, and Ker'-en-hap'-puch. Neither the Authorized 

King James Version, London and New York: Collins' Clear-Type Press, 1994, nor the "Masonic" 

Bible from 1960 (cf. Bibliography) offer a translation of these names.


Hereafter, the Senior Princess explains the sign of the Second Epoch and the 

response to it, and states that the mystic number of this Epoch is three, alluding 

to the three daughters and the three friends of Job. The emblem is the Urn of 

Incense, a common symbol of prayer and emblematical of the name of one of 

Job's three daughters (cf. p. 76). The Honored Queen extends her hand toward 

the emblem of the urn, which is extended forward by the Senior Custodian. 

Third Epoch 

After the Guide has made the candidates "travel" through the Bethel, the 

Guide conducts them to the Honored Queen for the third and last lesson. The 

Honored Queen appreciates that the Pilgrims have been indeed steadfast in their 

"search for knowledge," which reminds us of the search for light and knowledge 

in Masonry. She now orders the Guide to escort the candidates to the Fifth 

Messenger. The latter completes the story of Job, which is "a lesson of life": 

The members of this Order are just beginning the warfare of life - the 

trials of human existence. We are going forth on our pilgrimage filled 

with ambitions and hope. [...] There may come a time when through 

adversity we may be tried for our faith in the Great Creator of Heaven 

and earth. (p.78/80) 

We see that the Job's Daughters conceive their existence as a pilgrimage, and 

thus name their candidates pilgrims. Corresponding to the "Great Architect of the 

Universe" of the Masons, they have the equally tolerant conception of a "Great 

Creator of Heaven and earth." The Fifth Messenger further admonishes the 

candidates to live so that the members of the order will be known throughout the 

land as true daughters of Job. 

Then, the candidates are led to the Honored Queen for the closing lessons. 

She explains to them the significance of the three principal officers, who are 

placed side by side in the East to represent the three daughters of Job (cf. p. 82). 

This is a parallel to Masonry insofar that the Worshipful Master represents King 

Solomon. The mystic number of the Third Epoch is five, alluding to the 

messengers who informed Job of his misfortune 1524 , and to the five Messengers 

relating this story to the Pilgrims in Job's Daughters. The emblem is the Horn of 

Plenty, symbolizing the triumph of Job over the temptations of the Adversary 

and the reward for his faith. It is also symbolic of the name of one of Job's 

1524 According to Job, chapter 1, verses 14 - 19, the first messenger relates how the Sa-be'-ans fell 

upon the oxen and asses of Job and took them away, and killed his servants; the second messenger 

says that the fire of God has fallen from heaven and burned the sheep and the servants; the third 

messenger tells Job that the Chal-de-'ans fell upon the camels, carried them away and murdered the 

servants; and the fourth messenger informs him that a great wind smote the house in which his sons 

and daughters were celebrating, and killed them. We can find no fifth "messenger." However, a 

fifth person to relate to Job the wisdom and power of God is E-li'-hu, the son of Ba-ra'-chel the 

Bu'-zite, of the kindred of Ram (cf. Job, Chapter 32, verse 1 ff).

580 


daughters (cf. p. 82). The Honored Queen extends her hand towards the emblem. 

Next, she explains the emblematical flower of the order, which is the Lily of the 

Valley (a popular symbol in the androgynous orders, too). It is a symbol of 

humility because it grows in retired places, and a symbol of purity since it is 

white, just like the Masonic lambskin apron: "The Lily of the Valley teaches that 

beauty beams from purity throughout the vale of humility" (p. 82). This shows us 

that the beauty of the Daughters of Job consists of their pure and humble nature. 

The Honored Queen reveals the sign of the Third Epoch and the response, and 

then asks the Senior Custodian to show the candidates how to leave the Bethel 

while in session, and how to be re-admitted. Then, the Junior Princess pretends 

to be a visitor and is examined by the Senior Princess, in order to exemplify how 

to give the signs. Finally, the Chaplain offers a prayer, and the new members 

sign the By-laws at the Recorder's desk. 

7.3 Imitative, Non-Masonic Rituals 

In the following, we are going to deal with non-Masonic rituals in order to 

find out similarities with and oppositions to the Craft ritual, not only concerning 

the phraseology employed, but also with regard to the myths woven into their 

ceremonies, and their symbolism. 

The imitative rituals that we have selected stem from and are typical of 

America, a country with a veritable fraternity boom: 

There are the religious like the Freemasons, the Oddfellows, the Jesuits 

and the Knights of Pythias; the political like the Ku Klux Klan, the 

Knights of the Golden Circle, the Know Nothings and the Union 

League; the patriotic like the Grand Army of the Republic and the Sons 

of Veterans; the temperance like the Sons of Temperance, the Good 

Templars, etc.; the industrial like the railway brotherhoods and the 

mechanics' unions; the insurance lodges like the Modern Woodmen, the 

Royal Arcanum, etc.; and the social, of which college fraternities are an 

example. 1525 

Here, the question might be raised why secret societies were created in such a 

large number in the USA, and not in Europe or other countries. An American 

Christian, in 1903, uses the following quotation in his book on secret societies: 

"It would have been as easy to take the census of lice in Egypt as to name the 

lodges of our day," 1526 and he gives the following reasons: 

1525 Blanchard, p. 14/15. 

1526 Ibid, p. 13/14.


Various reasons may be assigned to account for this fact. We are a free 

people and men may unite with any lodge to which they can gain 

admission and may make a new lodge if they cannot enter one already 

formed. We have more money among the people than any other nation. 

Others may have had as much wealth as we, but in no nation was it ever 

so widely distributed. We have more leisure than the inhabitants of 

other countries. The hours of toil being shorter, the right of assembly 

unlimited, the instinct for companionship being strong, it is natural that 

men should organize and the same love of power and religious 

tendencies which caused the mysteries, operating freely upon larger 

masses of men have developed the more numerous secret orders of our 

time. 1527 

The reasons for the popularity of fraternities in the United States in the late 

19 th century are mainly economic. After the Civil War, the United States 

underwent fundamental economic changes, brought about by the building of 

railroads which created the potential for national markets, and by the creation of 

factories to satisfy those markets. This led to growing urbanism; people moved 

away from their farms or were losing them to satisfy their loans. The only 

financial security in those times were the Fraternal Benefit Societies, which 

sprung up all over and could boast growing membership. Their character 

distinguishes them from Freemasonry: 

Masonry is not per se, a benevolent organization. It was not formed for 

the purpose of mutual relief from pecuniary distress, and its finances are 

neither gathered nor managed with that end in view. For those who wish 

fraternal insurance, a sick benefit organization, or a fraternal provision 

for old age, there are many orders, run with wisdom and excellent in 

execution. 1528 

In the following chapters, two benefit organizations will be analyzed, the 

Security Benefit Association of Topeka, Kansas, and the Modern Woodmen of 

America. 

The exclusiveness of these societies was ensured by initiation rites, secret 

signs and passwords. Such rituals, using abbreviated or even mock initiation 

ceremonies, were worked out in several trades, and existed during the beginning 

of the industrial revolution. Charles Dickens satirized them in Barnaby Rudge. 

What were the motives that spurred people to join such fraternities? It could not 

have been the search for knowledge or "Divine Truth," spiritual values offered 

by Freemasonry. So what lured the applicants? On the one hand, if their 

motivations were not mere curiosity or the wish to belong to a certain elite or 

popular group, there was the desire to be insured and supported, but on the other 

hand, there were also psychological reasons for the crowds of people joining 

1527 Ibid, p. 14. 

1528 Claudy, A Master's Wages, p. 73.

582 


fraternal organizations. After the atrocities of the Civil War, the friendship 

propagated by the Knights of Pythias, for example, fulfilled a need in the 

population, and club evenings, frolic, and simply "having a good time" provided 

much relief. Then, of course, there were the temperance lodges as a peculiarity of 

the prohibition movement who had the doubtful aim to keep men away from 

liquor and boot-legging. It is hard to imagine that such lodges could attract any 

members except for some fanatic teetotallers and moralists. They must have been 

the total opposite of social clubs and "fun" orders. 

The temperance orders, so called, are the Sons of Temperance, The 

Good Templars, The Knights of Honor and Temperance, etc. Their 

avowed object is to save men from the curse of drink. They adopt the 

secrecy, the regalia, and the ceremonies of the older lodges and profess 

that they do this in order to save men from the appetite for liquor. It 

would be useless to say that these temperance lodges have never done 

any good. It is quite evident, however, that if they have done helpful 

acts they have not accomplished them because of their lodgism. There is 

nothing in secrecy, regalia and ceremonies to save the souls of men and 

this is the help the man tempted or enslaved by drink needs. 1529 

Although there were plenty of "secrets" and outer forms to be copied from 

the oldest order, Freemasonry, the latter could sometimes be a hindrance to the 

up-coming imitative or similar fraternities, for example when Masonry had 

induced a hatred among the populace of a certain region (e.g. through the scandal 

of the Morgan abduction) where another fraternal order tried to settle. This was 

the case in Vermont, when an Odd Fellow lodge was instituted there in 1845 

which had to overcome the resentment of the public against secret societies. The 

anti-secret society sentiment which had swept throughout the US was the most 

intense in Vermont, where this great political crusade culminated in the election 

of 1832, Vermont casting her vote for the anti-Masonic candidates for 

presidency and vice-presidency of the United States. 

It must be remembered that Vermont was a strong anti-Masonic state at 

the time of the introduction of Odd Fellowship into it. [...] Therefore, 

when Odd Fellowship was introduced, it had a strong feeling against 

secret societies to overcome, in order to gain and flourish here [...]. 1530 

1529 Blanchard, p. 175. 

1530 Stillson, The History and Literature of Odd Fellowship, p. 312.


7.3.1 Fun and Frolic on "the Master 

Mason's Playground" with Dantean 

Environs: M. O. V. P. E. R., Grotto 

Forms and Ceremonies 1531 

The Mystic Order Veiled Prophets of the Enchanted Realm, commonly called 

Grotto, an order with a membership limited to Master Masons, was founded by 

some members of Hamilton Lodge No. 120 at Hamilton, N.Y., among them 

Leroy Fairchild, in 1889. Their objectives were "closer social relations and 

frolic" 1532 , in a time where social activities were rare, and the group became first 

known as "Fairchild's Devils," assembling for playing cards and having fun, 

luring many profanes who wanted to know more about Freemasonry to become 

lodge members. 

The first meeting of the "Devils" took place in 1889, and in the following 

year a Supreme Council was established. As we shall see later, the name 

"Devils" was quite appropriate since their ritual describes travels into the 

underworld and hell-fire scenes. According to Coil's Masonic Encyclopedia 1533 , 

in 1950, the M. O. V. P. E. R. had bodies in 44 states and a membership of 

103,836. As a comparison, in 1992 this number was already reduced to 

approximately 31,000 Grotto members in 34 American states, four Canadian 

Provinces, and the District of Columbia. 

In order to avoid misunderstanding, the ritual text states in the beginning in 

an explanation by the Orator to the candidates that 

the Order of Veiled Prophets of the Enchanted Realm originated with 

Master Masons, good and true. It is therefore fundamentally Masonic. 

None but Master Masons in good standing are eligible to membership, 

and its superstructure is erected upon the enduring basis of Masonic 

moral precepts, but it is in no sense a part of Symbolic Craft Masonry, 

and makes no claim to be such. Its purpose is to foster the spirit of good 

fellowship among its members without infringing upon the solemn 

dignity of the Lodge. (p. 28) 

Like the Shriners, the M. O. V. P. E. R. has a kind of recreational and leisure 

function; thus, the candidate is explained that "[t]he Grotto is termed 'The Master 

Mason's Playground' – and so it is. Let us play, but let us not forget the rules. A 

True Prophet is a Good Sport. It matters not to him whether he won or lost, but 

how he played the game" (p. 69). To sum up the aims of this order, the 

annotations in the ritual can speak for themselves: 

1531 If not otherwise noted, the quotations for this section are taken from Grotto Forms and 

Ceremonies, revised 1956. 

1532 Cf. CME, p. 196. 

1533 Cf. ibid.

584 


Good Fellowship is the ideal for which the M. O. V. P. E. R. stands. 

That ideal breathed the breath of life into the Order; that ideal gave it a 

mission and a purpose which makes it worthy of continued life [...]. The 

Shrine of the Glowing Heart of Good Fellowship is an instrumentality 

through which we are enabled to beautifully and impressively exalt this 

life-giving ideal in the climax which closes our grand ceremonial. 

(p. 108) 

The ritual states that its drama is not based on a myth or legend, but on the 

actual early history of Persia and on a romantic character, Mokanna, whose real 

name was Hakem ben Haschem, and who lived between the seventh and eight 

centuries during the Caliph's dynasty. Through dissention, the second dynasty 

had come into power, controlled by the Sassanian Kings under Chosroes II. 

Many strange fire-worshipper cults had evolved in Persia, one of these with a 

large number of faithful being that of the Prophet Mokanna. As a rebel and 

dissenter from the Islamic faith, Mokanna had raised his revolutionary religious 

standard in the city of Merou, surrounding himself with a crowd of discontented 

peoples who suffered under the caliph's yoke. He proclaimed himself as the only 

true successor of Mohammed, announced freedom to all the world, and preached 

the victory of mind over matter which would finally bring the Golden Age or socalled 

earthly millennium to his faithful. Mokanna had received this name 

because of the veil of silver gauze under which he hid his features from the 

public, apparently because it was too dangerous for unpurified humans to gaze 

upon his radiant face and into his dazzling eyes, but in truth because he had been 

afflicted with the black small pox. 

The purpose of the drama is initiation. From the group of candidates seated in 

the front row of the audience, one is chosen to play the part of the neophyte who 

travels into the underworld on the quest for the "Priceless Jewel of the Enchanted 

Realm." His name is taken from an urn. The others follow the initiation 

ceremonial as spectators. The stage directions suggest special dramatic effects 

for the finding of the candidate by producing a little explosion of black powder 

with a cloud of smoke rising from an iron kettle, and pretending to read the name 

of the elected in the smoke. The pilgrim on the quest can either be a cast 

candidate or a real neophyte; in the latter case, another cast member answers for 

him in the third person, so that he only has to act, not to talk. 

There is an option to employ a narrator, who explains the happenings to the 

audience once in the beginning, or a character called Goodfellow, who phantomlike 

appears and vanishes several times, especially during the scene changes to 

fill in the gap, in the center of a green spot-light to make his comments. The 

ritual gives alternative texts for each; in the following, the Goodfellow version 

has been chosen. This character is described thus: 

This Goodfellow should be a rather tall fellow if possible, and dressed 

as DANTE – a long, greenish robe which covers the feet. There should 

be a hood on the robe with a slight peak in the rear and the front should


be so that merely the face shows. He should have a smile on his face, 

rather sardonic – a smooth face – no beard – perhaps make-up, rather 

light-brown on the lips. (p. 33) 

Goodfellow welcomes the candidates with "Ha! Ha! Ho! Ho! So this is earth, 

where mortals dwell, The place they leave when they go to Hell! And there 

tonight, if you'd like to know, Is exactly where you (indicating all candidates) are 

going to go" (p. 34). This journey is imitated from the Eleusian mysteries; the 

Greek neophytes also being submitted to tests by air, water, and fire and 

temptations and threats in hellish landscapes by all kind of demons, before they 

received the light. Unlike the solemn Masonic ritual, the Grotto ceremonies stage 

the drama elaborately, with lightning and thunder effects, describing in detail the 

costumes of each character, the equipment, and the drops for the different scenes. 

There is a Prologue which contains the obligation of the candidates, and an 

Epilogue which comprises the bestowal of the Fez, whereas the true ceremonial 

drama is arranged in seven scenes, which are 1. Court of Mokanna, 2. The 

Haunted Forest, 3. Earthward Bank of the River Styx or Cauldron Scene, 4. The 

Silent Tomb, 5. Storm Scene, 6. The Imperial Chamber of Gehenna, 7. Court of 

Mokanna. 

In the first scene, the candidates are led before the Veiled Prophet Mokanna 

by Sarpedon, and the cast is to fall on one of them, according to the ancient 

mysteries, to "make the quest through Earth and Air, through grisley paths of 

black despair, the flaming depths of Hell must dare," (p. 35) in order to find the 

Priceless Jewel of the Enchanted Realm. The selected one is invested with a 

robe. Before the candidate departs, he is presented by Mokanna with an amulet, a 

Grotto emblem on cord, which he wears like a necklace to be protected against 

danger. Then, Sarpedon conducts him to the Haunted Forest, "that mystic and 

gruesome domain, betwixt earth and hell" (p. 36). The following floor plan 

shows where the officers and candidates are stationed in the first scene:

586 


The second scene plays in the Haunted Forest, where the wandering 

candidate is threatened by Melancholy and Despair, however, a Wizard chases 

Despair, and the other adversary is overcome by the candidate who is not held 

back from his quest by the frightening exclamations of Melancholy: "Thou fool, 

FOOL, blind and obstinate FOOL! On then, to thy destruction, I'll test well the 

mettle of thy will, and he of the skull and cross bones, he of the scythe and coffin 

will vanquish thee at last. On to thy doom, ON TO THY DOOM! ON TO THY 

DOOM!" (p. 39/40). 

In scene three, the candidate, who has been found in the Haunted Forest by 

Cauldron, is led by the latter into a cavern or "grotto" with a cauldron back in the 

center, in which under flame and fire effects a human being is being tortured. In 

this cave, the "dwellers of the realm of shade" are assembled in grim mysterious 

council: various imps, the Grand Marshal, Chief Justice, Minos, Cerberus, 

Charon, Rhadamanthus, and His Majesty (the devil himself), mostly characters 

taken from Greek mythology. The candidate interrupts a rather macabre scene: 

"Drive deep your forks of F-I-R-E into his q-u-i-v-e-r-i-n-g flesh. Wind round 

him RED HOT CHAINS" (p. 41), "Heat up the Cauldron with flames of fire / 

And make this guilty wretch expire. We'll steam up his flesh and heat his bones / 

Laugh at his cries and hiss his groans" (p. 43). The candidate who also has dared 

to enter Hades is likely to be the next victim, because he came without "being 

avouched for" (a strange visiting brother is not allowed to enter a Masonic lodge 

without being vouched for, note the parallel), and he does not have hoof, horns, 

nor tail. Suddenly, Rhadamanthus comes to his aid by producing his record and 

stating that he "has stood in the Northeast Corner of the Lodge" (p. 45). This 

entitles the candidate to further trials, and he is released.


Scene four represents one of these trials; the neophyte enters a tomb which 

carries the inscription "Abandon hope all ye who enter here" (p. 48). This is 

taken from Dante where it appears as the inscription on the gate to hell through 

which Dante and Virgil enter the underworld: "Denn vor mir ward kein einzig 

Ding erschaffen als Ewiges, und ewig werd' ich dauern; ihr, die ihr herkommt, 

lasset alle Hoffnung." 1534 However, even in darkness and alone (note the 

resemblance to the Masonic anteroom or Chamber of Reflection), the candidate 

does not err from his original quest, and he pursues his travels which now consist 

in crossing the river Styx with the rower Charon. 

The Storm Scene, number five, shows the fight with the elements; Charon 

and the candidate in their boat are opposed by Chaos. Being triumphant, the 

candidate enters scene six, the Imperial Chamber of Gehenna, where he 

confronts His Majesty, Lucifer himself. 

His Majesty is impressed by the daring candidate and wishes to award him 

with "those rare endowments which adorn and distinguish the full-fledged Imps 

of our Realm, namely, a hoof, a pair of horns, and a tail" (p. 56), however, the 

uncorrupted candidate throws these rare endowments with disgust at his feet, 

demanding nothing else than the Priceless Jewel of the Enchanted Realm. 

Finally, the devil gives way to his wish (after he has in vain tried to tempt the 

candidate with dictatorship, with wealth, and with women – an alternative scene 

which is offered in the text), and hands over a soft-glowing casket to the 

candidate. In a dramatic climax, His Majesty bumps into the stand which held 

this Jewel, crying "Blinded! Blinded by that spark divine," (p. 61), notices that 

the Jewel is gone, remembers what he has lost, being a fallen angel, and dies 

with the words: "So, So, perish all whose heart ne'er learned to glow for others 

good or melt at others woe. This is the end for me. Hell, the Devil and all they 

stand for, have been finally conquered by that Priceless Jewel, Goodfellowship. 

[...] Conquered, Conquered, at last." (p. 62) 

In the last scene, the candidate returns to the Court of Mokanna and hands 

over the Priceless Jewel, which is placed on the Shrine where the "Glowing 

Heart" is mounted, and a circuit makes the word GOOD-FELLOWSHIP shine 

out from the casket. Mokanna hails him as a Prophet, since he has ceased to be a 

neophyte, having his "valor shown, on earth, in depths below, and on the heights 

above" (p. 63). Thus ends the ceremonial drama, the character Goodfellow 

bidding adieu and repeating how important sympathy and good-fellowship are in 

life. 

It is suggested that at the end of the candidate's journey, a Fez be presented to 

the one candidate who has acted, combined with a like-wise optional "Fez 

lecture." At the moment of placing the Fez on the candidate's head, one of the 

three principal Monarchs instructs him thus: "Prophet, as the white Lambskin 

Apron is the badge of the Mason, so is the Black Fez, with its Tassel of Red, 

emblematic of Good-fellowship and Good Cheer" (p. 69). 

1534 Dante Alighieri, p. 69.

588 


The Grotto Standard or Banner bears a Persian inscription which is to be read 

from right to left: 

As to the differences and similarities with Masonic terminology, God is 

either called, in conformity with Craft Masonry and still employing Grotto 

phraseology, "Great Architect of the Universe, the only true Prophet, who hides 

not his face behind a veil, but allows the sunshine of his love to shine down upon 

us" (p. 27), or, in the terminology belonging to the Veiled Prophets, "Grand 

Monarch of the Universe" (p. 71). 

7.3.2 Comparison of Masonry with the 

International Order of Odd Fellows 

This internal, truly living spirit of Love and of universal fraternity, 

pervading all our rituals and ceremonies; recognized in emblems, 

colors and regalia; using every adjunct for strengthening its influence 

on the soul; speaking to ear and eye in every lecture, charge, sign and 

token, and to the touch in grip and pressure; and manifesting itself 

(silently, like rain, and sunshine, and electricity) in beneficent 

organizations and institutions; this soul of all its teachings and


workings is Odd-fellowship, the hidden name in the white stone, which 

he knoweth best who most truly possesses it. 1535 

Among all the non-Masonic orders reviewed in this dissertation, the 

International Order of Odd Fellows has been found to show the most striking 

resemblance to the Masonic institution. Among secret societies, the I.O.O.F. is 

probably the most important one next to Freemasonry. "This was the start of 

what is sometimes called 'poor man's Masonry' since the Odd Fellows have 

neither the influence, wealth, numbers, or antiquity of the Masonic Lodges." 1536 

Masonry and Odd Fellowship bear a certain spiritual affinity to each other, a fact 

that has been observed by Masonic authorities and historians of the Odd Fellows 

alike. This similarity becomes evident when we consider the attempts to attribute 

to said organizations an ancient history and mythology by tracing both of them 

back to sources like the mysteries of Egypt, or even further back in time, to Noah 

or Paradise. Thus, we read in a critical statement appearing in an illustrated 

history of Odd Fellowship, dated 1897: 

The learned men of the Masonic Fraternity have, for many years, 

written at great length upon the antiquities or early societies from which 

that organization is claimed by some to have descended. During the 

formative period of Odd Fellowship in America the "fathers" pursued a 

like investigation, and some of them put forth as preposterous claims for 

the Odd Fellows as ever adorned the pages of alleged histories of 

Freemasonry. 1537 

Since Freemasonry is the older institution (speculative Masonry dating back 

to 1717), Odd Fellowship (instituted in 1812) must be the one that has 

assimilated certain characteristics of the other. The similarity between 

Freemasonry and Odd Fellowship becomes already clear when comparing the 

symbols used in both orders, which are for a great part identical. Note also the 

resemblance of the two self-definitions of the institutions: the famous Masonic 

self-interpretation is to be "a peculiar system of morality veiled in allegory and 

illustrated by symbols." Equally, the Odd Fellows say of themselves: "Our 

1535 Quoted from Grosh's Manual in Revised Oddfellowship Illustrated, p. 96. Note the keywords, 

which we have marked in bold print. These are the similarities that we will compare with 

Freemasonry. The symbol of the "white stone" on which appears the famous hidden name was also 

taken from Masonry. 

1536 Quoted after Whalen by Schmidt, p. 35. 

1537 Stillson, The History and Literature of Odd Fellowship, p. 38. For example, one of these 

ridiculous said "origins" of Oddfellowship was the "Roman Camp Legend," according to which the 

Order was first established by the Roman soldiers in camp during the reign of Nero, in the year 55. 

They were called "Fellow-citizens," and Titus Cœsar is said to have given them the name of Odd 

Fellows in the year 79 (cf. Stillson, p. 46). Even further back in time goes Wildey, the American 

founder of the order himself, by seeing Adam as the founder of the order (cf. Revised 

Oddfellowship Illustrated, p. 21-22).

590 


institution is a science of symbols, conveying by striking emblems the most 

interesting and exalted truths." 1538 

The layout of the rituals is very similar. As we will see in the detailed 

description of the I.O.O.F. ritual, the brethren have adopted almost a true copy of 

the Masonic Opening and Closing Ceremonies, and of several phrases and 

expressions, such as the address for God, or the metaphor for heaven (e.g. 

"Grand Lodge Celestial", p. 136). The lecture of death, conferred in the third 

degree of Masonry through the character of Hiram Abiff, is taught in Odd 

Fellowship in the coffin scene of the first degree. 

The administrative features almost correspond to each other, i.e. the 

hierarchical subdivision into Subordinate Lodge, Grand Lodge, Supreme Grand 

Lodge, etc., as well as the judicial ones, such as the laws of admission (e.g. the 

belief in one Supreme Being) and the exclusion of certain people (handicapped 

men, colored men, women, etc.). 

There is also a certain conformity of technical vocabulary (such as the verbs 

of admission), and certain formulas are but slightly different (e.g. the Masonic 

"so mote it be" shifts to "so be it"). Even the nicknames of the two orders bear a 

certain resemblance; the Masons are called "Three Point Brothers" due to their 

custom to make three points as a sign of abbreviation, and the Odd Fellows are 

named "Three Link-Fraternity" for illustrating their three tenets, Friendship, 

Love, and Truth, by three connected links from a metal chain. 

The ritualistic procedures, for example the travels through the lodge room, 

are a close imitation, as well as the spiritual aims of the order, for the candidates 

in the Odd Fellows also seek the "truth," are blindfolded and put in chains, to be 

finally "restored to light" just like the Masonic candidates. As the execution of 

the ceremonies is concerned, both orders repeatedly assure the candidate that 

nothing dangerous will happen to him, that the solemn ceremonies are no horseplay, 

and they forbid the officers to handle the candidate roughly. 

Furthermore, the heatedly discussed procedure of "making Masons at sight" 

has a parallel in Odd Fellowship where "[t]he right of a lodge to grant two or 

more degrees to a brother at the same time is left for local legislation" (p. 77). It 

seems as if in Odd Fellowship it were no problem at all to advance the 

candidates faster in the higher degrees, without a proper time to elapse between 

acquiring the different ranks, whereas in Masonry this idea was viewed 

skeptically, mostly being applied when the initiates were of royalty or grand 

reputation, so as to be an additional advertisement for the order. 

The addition of high degrees that crown the fundamental degrees and 

promise the discovery of even more "truth" is a further parallel development, and 

as in Freemasonry, the colored people who were by law excluded from the 

lodges founded their own order, taking out a charter for a Grand Lodge of 

I.O.O.F.A.D. (The Independent Order of Odd-fellows of African Descent) in the 

1880s. Another resemblance is the invention of female degrees. Both male 

institutions repeat over and over again that there is no place for women in their 

orders, but that they had to do something to ensure that their female relatives 

1538 Revised Oddfellowship Illustrated, p. 177.


could make themselves known in case of distress. Thus, we are told by an Oddfellow 

pocket text book that 

[n]o business whatever, except that of conferring, can be done in the 

Degree of Rebekah. The preliminaries must all be settled in the 

Subordinate Lodge. We particularly make this statement, because an 

erroneous impression has prevailed that 'women are to be introduced to 

the lodges!' [...] 

The simple truth is: Woman is not entitled to and seeks not a place 

among us. Our institution was originally intended and framed 

exclusively for men, and the various modifications it has undergone 

have not adapted it to the other sex. They could not, with propriety, in 

conformity with the usages of the world, take part in our private 

assemblages, without exposing themselves to the censoriousness of the 

age. 1539 

Another similarity with Freemasonry is the love for decorations. As we will 

see in the analyses of the other fraternal orders, these organizations 

enthusiastically deck their members in regalia. In Freemasonry, these badges 

have a symbolic value, however, in several orders the neutral observer gets the 

impression that such decorations have been created in the first place to make the 

members feel special, proud, and belonging to that group, and to make them 

want to join for these reasons. There seems to be less spiritual sense behind these 

"symbols" as soon as a whole trade develops around them, and when they are 

worn on public processions or at lodge meetings for the mere show-off and pride 

in rank and reputation, we can assume that their original purpose got lost and 

they remain but a pretty, empty shell. 

The exposure of the Odd Fellow ritual from 1888 mentions as a special 

function of an officer to care for the regalia: thus, it is the Warden's duty to place 

and replace the regalia "in a careful way," and to report "any damage it may have 

received" to the Noble Grand (cf. p. 40). This last duty sounds rather trivial and 

is not mentioned as a separate charge of an officer in Freemasonry. However, the 

Odd Fellows lay much stress on their regalia, which is heavily reproached by the 

Christian critic, Blanchard, who has written commentaries to each degree of this 

ritual. For example, when the Odd Fellow historian, Grosh, cites a Biblical 

passage of Mary anointing Jesus' feet with costly spikenard, as a parallel to and a 

defense of the Odd Fellows spending much money on regalia, Blanchard calls 

the jewels "trinkets, gewgaws and 'horse-collars'," 1540 and mocks their valuable 

educational influence thus claimed by Grosh: 

When the humble and grateful Mary (Mark 14: 3-9, and John 12: 3-8) 

took a pound of spikenard, very costly, and anointed the head and feet of 

Jesus, there was complaint that the expensive article had not been sold 

1539 Revised Oddfellowship Illustrated, p. 236 - 237. 

1540 Revised Oddfellowship Illustrated, p. 33.

592 


for the benefit of the poor. But Jesus declared that the act had a utility 

worthy of its cost, and reminded them that the poor could be 

remembered at any other time and in some other manner. So, if our 

regalia and emblems tend to increase our benevolence and stimulate us 

to greater activity in well-doing, then is their manufacture no idle work, 

their cost no useless expense. The food or raiment that money would 

have purchased would, in a few months, have been consumed or worn 

out. 1541 

Grosh argues that the cost of the decorations was employed in "giving needed 

labor (and by that labor honorable subsistence) to hundreds and thousands of 

industrious men, women and children." 1542 For Blanchard, this attempted defense 

is but a farce and "on a par with the most popular line of defense of the liquor 

traffic." 1543 We have to admit that Grosh's argument is rather weak. On the other 

hand, if the beautiful decorations have lured members into the ranks of Odd 

Fellowship, thus increasing its numbers, then there is also an increase of 

collected dues and a growth of the charity fund, this being a cycle. We shall see 

in the following what kind of symbolism there lies behind the badges of Odd 

Fellowship, besides their looking good, and whether it can compete with the 

sincere working-tool symbolism of Freemasonry. 

The essential similarity, however, which we would like to outline is the claim 

of both institutions to be universal: 

Odd-fellowship is founded upon that eternal principle which, 

recognizing man as a constituent of one universal brotherhood, 

teaches him that as he came from the hands of a common Parent he is 

bound to cherish and to protect his fellow man. [...] This is the great first 

principle of our fellowship, which we denominate fraternity; a 

universal fraternity in the family of man. Our fore-fathers have wisely 

made this principle the corner-stone of Odd-fellowship. Upon its solid 

basis the whole superstructure has securely rested [...]. 1544 

This universality has made Odd Fellowship the victim of politics, just as 

Freemasonry which was frequently repressed in history. For example, one 

parallel is the persecution and prohibition under the Nazi regime in Germany. On 

April 2 nd , 1933, the Odd Fellow Grand Lodge of Germany gave back its charter 

to the Sovereign Grand Lodge, because there was no possibility for a normal 

execution of lodge work any more. However, the activities of the order in 

Germany rose again after the end of WWII. 

1541 Quoted from Grosh's Manual in Revised Oddfellowship Illustrated, p. 33. 

1542 Revised Oddfellowship Illustrated, p. 33. 


1544 Revised Oddfellowship Illustrated, p. 62-63; bold print added. Note the operative Masonic 

vocabulary, "corner-stone," "basis," and "superstructure."


So what are the differences between Freemasonry and Odd Fellowship, if 

they have so much in common? First of all, the historical background is 

different. Freemasonry can look back on a development from operative towards 

speculative Masonry, and still employs the beautiful symbolism of the ancient 

craft. Odd Fellowship has taken over some Masonic terms and customs, but 

never really made up a technical terminology of its own. Therefore, although 

containing several Biblical images, the ritualistic diction of Odd Fellowship is 

obviously poorer. 

Another important gap lies in the constellation of the orders' audiences. 

Although this is but a generalization, at least for the institutions in the U.S.A. 

during the beginning of the 20 th century it can be argued that Freemasonry was 

composed by mercantile and professional members, whereas Odd Fellowship 

united brethren whose were more likely mechanics, farmers, etc. We are not 

going as far as to generalize and claim that Freemasonry was an order for the 

richer and better educated, while Odd Fellowship was for the less fortunate male 

population, but as Blanchard put it at his time, 

Oddfellowship differs from Masonry in respect to the classes of men 

who unite with it. Both these lodges are English in origin, but 

Freemasonry though having mechanic societies as a basis, from the 

beginning courted the aristocracy, and has for years had the Prince of 

Wales, now Edward VII, as its Grand Master. The result has been that it 

has become aristocratic in its membership, while Oddfellowship, 

starting also among the wage-earning classes, has never made progress 

in that direction. Crossing the ocean the same difference in membership 

is apparent. In the United States Freemasons are of the professional and 

mercantile occupations, while Oddfellows are more largely mechanics, 

day laborers and farmers. Of course, there are exceptions, we speak only 

of the rule. It is also to be remembered that many men, especially those 

who seek for office, belong to both. 1545 

Further, the solemnity of the ceremonies is not comparable. Odd Fellowship 

is less solemn and employs "silly" costumes like masks, beards, and wigs to 

illustrate the age and honorability of the "Patriarchs." Also, horse-play like 

"riding the goat" was more common in Odd Fellow lodges while being a 

disgrace in Masonic ceremonies, if ever applied at all. 

The difference that will become interesting to us is the variation of the relief 

system, which we will deal with more closely in our chapter on the 

categorization of fraternal rituals. This divergence is summarized by Blanchard 

as follows: 

Another difference between the two orders is that in Masonry there is no 

established plan for the relief of the suffering members of the order, 

while in Oddfellowship each member knows exactly what to expect. He 

1545 Blanchard, p. 153/154.

594 


receives so many dollars as sick benefit and his family receive such and 

such aid in case of his death. It is true that Masons are sworn to aid and 

assist poor, penniless brethren, their widows and orphans wheresoever 

dispersed around the globe, etc., but this is a general and indefinite 

provision. The poor Mason may get something or nothing from his 

lodge, but the Oddfellow if square on the books receives help. [...] If 

dues are not paid before the time when the need occurs in either order 

there is no obligation to assist resting upon the lodges. 1546 

Finally, we would like to mention that Odd Fellowship, which now considers 

itself as an ethical organization, 1547 in its original conception was some kind of a 

beneficent organization, as we will get to know others like the Modern 

Woodmen of America. Thus, Schmidt cites a passage from The International 

Odd Fellow: "Lodges [IOOF] were originally formed by working men for social 

purposes and for giving the brethren aid and to assist them in obtaining 

employment when out of work." 1548 However, this idea of its founding times was 

overwhelmed by spiritual and symbolical influences which invaded the system, 

so that the order's "end" became its "means" to reach a higher target, the 

improvement of the character of man, which is the purpose of Freemasonry. This 

development can be supported by an introduction to the exposure of the Odd 

Fellow ritual: 

The order as founded by Brother Wildey was simply a humane 

institution - its main objects were to relieve the brethren, bury the dead 

and care for the widow and orphan. But gradually [...], there was 

infused into its lectures and charges much moral and (unsectarian) 

religious instruction; and at each revision these principles were 

increased, and deepened and strengthened, until its beneficial and 

relief measures, from being ends, have become means to a higher 

and greater end - to improve and elevate the character of man; to 

imbue him with conceptions of his capability for good; to enlighten his 

mind; to enlarge the sphere of his affections, and thus to lead him to the 

cultivation of the true fraternal relations designed by the Great Author 

of his being! 1549 

1546 

Ibid, p. 155/156. 

1547 

Cf. homepage of the Grand Lodge of the Netherlands and Belgium at http://www.ioof.nl/ 

1548 

Schmidt, p. 35. 

1549 

Revised Oddfellowship Illustrated, p. 22-23.


7.3.2.1 Ritual of the I.O.O.F. 1550 

In General 

The I.O.O.F. 1551 , or Independent Order of Odd Fellows, came about in 

England in the time of the industrial revolution as a mutual benefit society, and 

was originally composed of travelling laborers, who could call on the nearest 

lodge for assistance. The earliest printed record of a lodge meeting dates back to 

1748. 

There are several references as to how the name of the society originated, but 

none is verified. For example, one history states that it was such a marked 

violation of the English trends in the 1700s that common laboring men should 

form a fraternity for fellowship and mutual help, that they became known as odd 

or peculiar. The institution of Odd Fellowship was founded in Manchester, 

England, in 1812, however, there have existed several isolated Odd Fellow 

lodges prior to this date. 

The I.O.O.F. as it is known today in North America began in Baltimore, 

Maryland, where five brethren of the order from England founded a lodge on 

April 26 th , 1819, which received a charter from England in 1820. One of these 

brethren, Thomas Wildey, who became the first Noble Grand, is revered as the 

founder. A women's degree, Rebekah, written by Schuyler Colfax, was accepted 

in 1851. 

European immigrants who came to America in the late 19 th century brought 

back Odd Fellowship to the European continent; thus, the first German Grand 

Lodge was founded in 1870 in Wurttemberg. From there, the organization spread 

to Scandinavia and Switzerland. Today, the International Order of Odd Fellows 

has approximately 600,000 members worldwide 1552 , with its top organization, the 

Sovereign Grand Lodge, situated in the U.S.A. 

Trying to establish the main difference between Freemasonry and Odd 

Fellowship, we would have liked to state that Freemasonry is a spiritual and 

moral institution, while Odd Fellowship is a mere "fun" organization with its 

main target being sociability. The facts do not support this thesis, however, and 

the job is not that simple. Odd Fellowship has never been the same in history. It 

was invented in England with obviously another aim than at its later introduction 

into America, which is proven by Odd Fellow historians and Christian critics 

alike. Thus, in an introductory chapter to the exposure of the Odd Fellow ritual, 

J. Blanchard who endeavors to warn his readers of Odd Fellowship which for 

him comes close to devil worship argues that 

1550 

If not otherwise noted, the quotations for this chapter are taken from Revised Oddfellowship 

Illustrated, Chicago, 1888. 

1551 

For history and data see internet home page at http://www.IOOF.org/, and related links on that site. 

1552 

Cf. homepage of the Grand Lodge of the Netherlands and Belgium at http://www.ioof.nl/

596 


[t]he main object of English Odd-fellowship seems from its own history 

to have been conviviality and sensual gratification. Its founder in 

America seems to have had a little higher aim, and these convivial 

proclivities being excluded, his professed object was to develop the 

humane traits of caring for the sick, the widow and the orphan. 1553 

However, there has been a further transformation. At first we have witnessed 

the change from a convivial club to a beneficial organization, brought about by 

Wildey, the American founder of the order. But time brought the American form 

of Odd Fellowship even closer to Freemasonry by widening the beneficent 

character of this institution by means of moral lessons aiming at the perfection of 

the characters of its members. This shift of a social organization towards a moral 

one is expressed in a quotation from Grosh's Manual, cited in Revised 

Oddfellowship Illustrated from 1888: 

Brother Wildey planted the seed and cultivated the tree. It bore fruit 

richer and better than he had anticipated. 'He builded better than he 

knew.' But as Founder and Architect he dwelt in the temple which he 

had reared for more limited objects. His cherished aims and details were 

all retained, but directed beyond the merely social and physical to the 

moral and spiritual - to lift its members up to their proper position - to 

hold man to a strict standard of duty - to impress him with the value of 

character among his fellows, and lead him to a true appreciation of his 

whole duty, whether to God, himself, or to his brother man. 1554 

The metaphorical language employed in the quotation above illustrates the 

growth and success of the order by comparing it with planted seeds which grew 

into a tree, bearing rich fruit. Besides, it is noticeable that the Masonic terms 

"architect," "to build," and "temple" have been borrowed, just like so many 

Masonic formulas and expressions that have enriched the vocabulary of Odd 

Fellowship, as we shall see in the following analysis of the ritual. 

The rules of admission into the International Order of Odd Fellows are quite 

similar to those of Freemasonry, and can be found even stricter: excluded are, 

according to the ritual exposé from 1888, "all women, all colored men, 

Polynesians, negroes, Chinese, Indians and half-breeds - all persons except free 

white Caucasian males; and of these it excludes [...] [a]ll afflicted with chronic 

diseases [...]; also the deaf, dumb and blind." 1555 Further excluded are men who 

on account of poverty are unable to pay the lodge dues. Obligatory is the belief 

in a deity. 

Hierarchically, the collective bodies of Odd Fellowship are called 

Subordinate Lodge (also named "working lodge," since in it, initiations and 

moral instructions are exercised, cf. p. 151), Grand Lodge (legislative body), 



1555 Ibid, p. 32.


Supreme Grand Lodge, and Grand Encampment. There are three degrees to be 

conferred in a Subordinate Lodge (each of them illustrating one of the three 

tenets, F.L.T.), plus the initiatory degree at the beginning: 1) the First, or Degree 

of Friendship, 2) the Second, or Degree of Brotherly Love, and 3) the Third, or 

Degree of Truth. As in Freemasonry, there are also high degrees, called 

Encampment. The meeting place of the latter is not called lodge but 

Encampment room. There are three Encampment degrees: 1) the Patriarchal, or 

First Encampment Degree, 2) the Golden Rule, or Second Encampment Degree, 

and 3) the Royal Purple, or Third Encampment Degree. 

The officers of a Subordinate Lodge are the Noble Grand, next to him the 

Right Supporter and the Left Supporter, then the Secretary, the Treasurer, the 

Warden, the Conductor, the Past Grand, the Chaplain, the Right Scene 

Supporter, the Left Scene Supporter, the Vice Grand and his two Supporters, the 

Inside Guardian, and the Outside Guardian. Thus, the officers correspond more 

or less to those of a Masonic lodge. There is also an anteroom or preparation 

room.

598 


7.3.2.1.1 Initiatory Degree and First Three 

Degrees 

Opening Ceremonies 

Blanchard, in his analysis of the initiatory degree, thus criticizes the opening 

ceremonies of Odd Fellowship: "[...] these 'opening ceremonies,' which cover six 

or seven pages in describing them, - though a single paragraph might answer the 

ends of opening the lodge - are an initiatory drill of subjection, copied, in some 

parts, nearly verbatim from the opening of a Masonic lodge" (p. 71). In the 

following, we shall see the differences and similarities between Odd Fellow and 

Masonic openings of the lodge. 

With one rap of the gavel, the Noble Grand asks the officers to take their 

stations and the Guardians to secure the doors, whereupon he orders the Warden 

to examine the brethren. Instead of the Masonic declaration that the lodge is duly 

tyled, the Warden reports that "all is right" (cf. p. 39). However, there is one 

difference to be noted in the purging ceremony: the Odd Fellow Warden 

demands the explanation of the current password from the members, and is not 

required to respond with any part of it himself (he may demand the password 

also if he thinks proper), while in Freemasonry, the Junior Deacon takes up the 

grip and the password. 

As in Masonry, the presentation of the officers with an explanation of their 

duties follows; however, in Odd Fellowship the officers do not explain their 

stations according to the four symbolic points of the compass but merely define 

their tasks. Thus, the Vice Grand has to assist the Noble Grand, to enforce the 

observance of the laws during the absence of the latter, and to require the 

brethren to "be decorous during lodge hours" (p. 39). A further difference in 

comparison with Masonry is that the Vice Grand has to examine his own 

Supporters himself. Thus, he asks his Right Supporter about his duties, which 

consist in observing that the brethren give the signs correctly and behave 

properly, and to report all those who do not conduct themselves accordingly, and 

to occupy the chair of the Vice Grand temporarily when vacated by the latter 

during lodge hours. The Left Supporter has to act in conjunction with the Right 

Supporter and officiate for him during his absence. After this examination, the 

Vice Grand reports to the Noble Grand that his officers are correct. 

Then, the Noble Grand asks the Secretary to explain his duties, which consist 

of keeping the minutes and collecting the dues and paying them to the Treasurer. 

Strangely, the definition of the Treasurer's charges are left out - maybe, because 

they are too obvious, or perhaps by mistake. The Warden's duty is to examine the 

brethren with circumspection, to give the charge of office during initiation, and 

to replace the regalia. The Right Supporter has to execute the commands of the 

Noble Grand, to assist at initiations, and to open and close the lodge in due form, 

while the Left Supporter has to see that the brethren enter in proper regalia and 

give the signs correctly, and to replace the Right Supporter. The Outside


Guardian prevents the admittance of persons when so directed and sees that 

candidates or brothers admitted are orderly and qualified. The Inside Guardian 

acts in conjunction with the Outside Guardian and is responsible for receiving 

the explanation of the password. He officiates for the Outside Guardian during 

his absence. 

After this short presentation, without any symbolic explanation referring to 

the rising sun in the East, the sun at his height at noon, or the setting sun in the 

West, denoting the three stages of life, as in Masonry, the Noble Grand addresses 

the brethren and asks the two Supporters to open the lodge. Corresponding to the 

Masonic opening ode, the brethren sing a song which contains the tenets of the 

order, i.e. the uniting chain, which refers to the three links of Odd Fellowship 

(friendship, love, and truth), as well as harmony and honor, and life after death. 

The Right Supporter proclaims the lodge duly opened for the transaction of 

business, and the Noble Grand reminds the members, corresponding to the 

Masonic maxim, that during this time they admit "of no political, sectarian or 

other improper debate, under penalty" (p. 42/43). 

The Chaplain offers the opening prayer, addressing God with formulas like 

"Thou King eternal, immortal, and invisible! the only wise God, our Saviour! 

Thou art the Sovereign of universal nature [...]., "Heavenly Father," "thy One 

mysterious and glorious Name" (cf. p. 43), which shows that the Odd Fellows 

have a similar tolerant and liberal conception of the Supreme Being as the 

Masons. Afterwards, the Noble Grand proceeds to business with one rap of his 

gavel. 

Closing Ceremonies 

With three raps of his gavel, the Noble Grand makes all members rise, and a 

song comparable to a Masonic closing ode is sung which contains again the 

tenets of the order and the admonition to "bear hence, and fully show Stamped 

[sic] on your breasts," the seal of friendship, love, and truth (cf. p. 68). Then, the 

Vice Grand performs his last duty and thanks the brethren for their attendance, 

inviting them to future meetings. The Noble Grand asks the Warden about his 

last duty, which consists in collecting the regalia and depositing it in its proper 

place, which duty he performs. The Guardians last duty is to open the door, "that 

the brothers may depart in peace," (cf. p. 69), and he does so after the Right 

Supporter has performed his last charge by proclaiming the lodge closed until the 

next lodge night, for which he states the date. Then, the Noble Grand raps his 

gavel once, which is repeated by the Vice Grand, and declares the lodge closed. 

Initiation 

Prior to initiation, the candidate who has been accepted by vote of the 

brothers (generally, three black balls reject, but in some states, two are sufficient)

600 


is catechized by the Vice Grand or a Past Grand in the anteroom. Having 

answered several questions, e.g. if he is in good health, and whether he believes 

in a "Supreme, Intelligent Being, the Creator and preserver of the Universe" (cf. 

p. 48), the candidate has to pledge his sacred honor to keep secret whatever may 

transpire during his initiation. While the Outside Conductor remains in the 

anteroom with the candidate, inside the lodge room the preparations are going 

on. A scarlet curtain hides the chair of the Noble Grand from view. The 

Venerable Warden puts on a long gray beard, a long gray wig, and a long black 

robe which shall give him the appearance of a very old man. The Right and Left 

Scene Supporters wear white robes and provide themselves with two flambeaus 

which they will light at a certain time. The Conductor wears a long black robe. 

All other members provide themselves with semi-masks over their faces. As in 

the Third Degree of Freemasonry, where a coffin is drawn on the Master's 

Carpet, there is a coffin containing a skeleton or an imitation placed in the center 

of the room, which is usually kept under the dais on which stands the Noble 

Grand's chair. 

The Outside Conductor leads the blindfolded candidate to the door of the 

lodge and gives the alarm. The Inside Guardian asks who comes there, and the 

response is "a stranger" who desires to be initiated. Thus, we see that according 

to most of the fraternal orders analyzed here, the Odd Fellows also name their 

candidates "strangers" prior to their obligation. The Inside Guardian reports to 

the Vice Grand, and the candidate and his conductor are let in. The Conductor 

now gives his charge by fist stating the change of environment: 

You are now within a lodge of Odd-fellows - here the world is shut out - 

you are separated from its cares and distinctions, its dissensions [sic!] 

and its vices. Here Friendship and Love assert their mild dominion, 

while Faith and Charity combine to bless the mind with peace and 

soften the heart with sympathy. (p. 49) 

The Conductor further promises to the candidate that he will pass through an 

initiatory ceremony that "will ultimately lead you to primary truth" (p. 49/50). 

This is the same object as Freemasonry outlines for its candidates. However, the 

scene changes and becomes less serene, but rather macabre: The Conductor 

admonishes the candidate to be patient and firm, because the mystic rites await 

him. Suddenly, the Right Scene Supporter calls out: "Then, at once, the chains 

prepare," whereupon the Left Scene Supporter shouts: "They are here! entwine 

their links about him!" (p. 50), while a chain is put around the candidate's 

shoulders, brought around under his arms and tied behind. This is to resemble the 

Masonic cable tow procedure, however, while in Masonry it is a symbol of the 

Mason's "distance to the lodge," and of course a symbol of bondage, in Odd 

Fellowship it gets out of control and degenerates into a violent action. The 

climax is the exclamation by the Left Scene Supporter, "Now! bind him to the 

stake!," whereupon the Conductor pacifies the band by calling: "Hold, brothers!


Shall we proceed with these, our mystic rites, or shall we mercy show?" (p. 50). 

The brethren mumble slowly and in a low tone "Mercy - mercy - show!" (p. 50). 

All this is intended to frighten the candidate, but the whole situation and 

especially the inversion of words create a rather ridiculous atmosphere when the 

Conductor answers: "Then mercy I will show, but will first a solemn warning 

give" (p. 50). The Conductor addresses the candidate with "Man in darkness and 

in chains!" (p. 50), and tells him of a lesson that will be imparted to him "of great 

moment and deep solemnity; a faithful exhibition of the vanity of worldly things 

- of the instability of wealth and power - of the certain decay of all earthly 

greatness" (p. 50/51). This lesson consists in the exhibition of the corpse. 

Meanwhile, the two Scene Supporters have lightened their torches and placed 

themselves one at each end of the coffin. The blindfold of the candidate is taken 

off, and the Conductor and the Supporters hold a long speech on death and the 

vanity of life. 

Hereafter, the candidate is again blindfolded and led to the Warden, who is 

disguised as an old man. Here, the blinds are removed again, and the Warden, 

with much ado about his old age (trembling limbs, wrinkled brow, etc.), 

admonishes the candidate to listen to the voice of wisdom and to practice 

friendship, love, and truth. The candidate is blindfolded once more and led to the 

Vice Grand, who orders him restored to light and liberty, which has a parallel in 

Freemasonry. Thus, the blinds are taken off again, and the candidate is finally 

obligated. The obligation, similar to the Masonic one, concerns mostly the 

secrecy of the lodge proceedings. 

The obligated "friend" is now led to the Noble Grand, while the initiation ode 

is sung, which contains again the tenets of the order and stress the brotherly 

bond. Even after his obligation, the candidate is still referred to as a "stranger," 

and thus is presented to the highest officer. For this procedure, the curtain that 

hides the Noble Grand is thrown back, after the Right Supporter has passed 

behind it to hold a conversation with his superior on the admittance of the 

candidate. The Noble Grand now delivers his charge and explains the symbols 

and secret grips to the candidate. 

The symbolic meaning of the blindfold is explained thus: "The eyes blinded 

by the darkness of a dungeon are nought to the blindness of the moral sense 

obscured by indulgence in selfishness and sensuality," 1556 thus showing how 

vices can blind man. This symbol is clearly taken over from Freemasonry, as is 

the chain: 

You were blindfolded to represent to you the darkness and doubt 

through which man gropes his way to a knowledge of himself, his duty, 

and his destiny; a darkness not only of reason, but of the moral nature. 

And you were bound with chains, to illustrate that slavery of soul to 

sense - that subjection to things outward and perishable, into which man 

is brought by his own passions. (p. 60) 

1556 Quoted from Grosh's Manual in Revised Oddfellowship Illustrated, p. 56.

602 


The masks of the brethren also have a moral meaning: "Under our disguise I 

have no doubt you took us for odd fellows indeed. Learn from this that men are 

not always to be taken for what they appear" (p. 56). Then, the candidate 

receives the four signs of the degree, which are the Entersign, the Countersign, 

the Password and its Explanation, and the Grip. The Countersign consists of 

three motions; first, with the thumb of the right hand in the palm thereof, the four 

fingers are placed across the mouth, the back of the hand outward. Second, the 

last three fingers are placed upon the thumb in the palm of the hand, while 

extending the index finger, and carrying it to the right eye, the back of the hand 

outward, forming a right angle with the nose. Third, the hand is dropped toward 

the ground open, with the palm outward, the thumb nearly parallel with the 

fingers and the hand about six inches from the body (cf. p. 57). This is a 

"speaking" sign, just like the Masonic signs which express the punishment of the 

obligations of the three degrees, for example, and has the following three 

meanings: 

The first motion signifies silence, and reminds a brother that he must 

keep inviolate the secrets of the Order. The second motion signifies 

Omniscience, and reminds us that the all-seeing eye of God is 

continually watching over our actions. The third motion signifies 

fraternity, and reminds us that the hand of a brother should always be 

open to a brother of the Order. (p. 58) 

The initiatory grip is also expressive of the tenets of the order, for it looks 

like the link of a chain made with the hands of two brethren. It is made by 

grasping with the first two fingers of the right hand the first two fingers of the 

brother's right hand, thus forming a link with them. The thumb touches the ends 

of the two fingers to close the link. There is no shaking of hands when this grip 

is made. 

After this lecture, the candidate is escorted to the Past Grand, who gives his 

charge on the principles of the order, which fills four pages. Hereafter, the 

candidate is led to the Secretary, where he signs the Constitution. Then, the 

Noble Grand imparts further signs to the new member, the Sign of Distress 1557 , 

which can be imparted manually and/or orally as the Masonic one, and the 

answer to this sign, the Sign of Recognition, the Voting Sign, and the Honors of 

the Order. And herewith ends the initiatory degree of the Odd Fellows. 

1557 

The words to be spoken if the Sign of Distress can not be given manually are: "Give ear, O ye 

Heavens!" (p. 66).

First, or Degree of Friendship 



First, it should be pointed out that there are two different kinds of lodges 

which can confer the degrees, the already mentioned "Subordinate Lodges," and 

the regularly constituted "Degree Lodges," in which the titles of the officers vary 

a bit: thus, the principal officer is called "Degree Master" instead of Noble 

Grand, the Vice Grand is called "Deputy Degree Master," and the Supporters at 

the right and left sides of these officers are named "First, Second, Third and 

Fourth Assistant Degree Masters" (cf. p. 77/78). The other officers retain their 

titles from the Subordinate Lodge. 

The Opening Ceremonies in the three degrees are almost the same; therefore, 

we will but touch this topic briefly. The Noble Grand (or Degree Master) gives 

one rap with his gavel and asks any person not qualified to leave the lodge room, 

whereupon the Inside Guardian closes the door and the brethren put on their 

regalia. The Warden examines the brethren, and the Vice Grand and the 

Secretary are asked to define their duties. Hereafter, the Noble Grand (Degree 

Master) defines his own duty, which is to preserve order and obedience to the 

laws of the Grand Lodge. Then, the brothers rise and advance the sign of the 

First Degree, and the Warden is asked to declare the lodge opened. 

As in Freemasonry, sometimes it becomes necessary to close the lodge in one 

degree, in order to open it in another one for the transaction of a special business. 

This is called "raising or reducing the lodge" (cf. p. 81), depending on whether it 

is re-opened in a higher or lower degree, and it is executed by the Noble Grand, 

who, for example, with three raps of the gavel declares that he is about to close 

the lodge in a certain degree, for the purpose of conferring the same (or to ballot 

for the degree). Law has it that for balloting, the lodge must be opened in the 

particular degree applied for (cf. p. 76). 

Initiation 

The Degree of Friendship, as the name suggests, enacts the friendship 

between David and Jonathan. 

The Noble Grand directs the Outside Conductor to retire to the anteroom to 

receive and introduce the candidate, who is not blindfolded. The Outside 

Conductor has to "salute the chair" (i.e. the Noble Grand ) as it is done in 

Freemasonry on his way out. Coming back with the candidate, he gives three 

raps on the door, the Inside Guardian attends to the alarm, opens the wicket and 

then reports to the Noble Grand that an initiated brother "seeks to obtain the 

mysteries" of the First Degree of Odd Fellowship. The Noble Grand demands a 

reason therefore, which is given to him as follows: "Because he wishes to be 

more fraternal" (p. 84). Then, the candidate is obligated, whereupon the Noble

604 


Grand asks the Outside Conductor to take the candidate back to the anteroom, so 

that he can re-enter the lodge and take his "next step in fraternity" (p. 86). 

Re-entering, the candidate assumes a new name; now, he is "David, the son 

of Jesse" (p. 87), and his goal is "to visit Saul, king of Israel." Thus, as in Craft 

Masonry and in several of the androgynous orders, the candidate plays the role 

of a certain Biblical or legendary character living in the corresponding time and 

environment. The candidate is admitted to the presence of the "king," who is 

represented by the Noble Grand. Since Saul has but slain his thousands, but 

David his tens of thousands, the king is jealous of David and intends to smite 

him with his sword. The lodge members, led by the Warden, advise the 

candidate (David) to fly away before he can be killed, when the Inside 

Conductor, acting the part of the king's son Jonathan, tells David about his plan: 

David has to hide himself by the stone Ezel, while Jonathan shoots three arrows 

and tells a lad to find them. When he says to the lad that the arrows are on this 

side, then there is peace between his father and David, but if he says that they are 

beyond, David has to flee. This scene is truly enacted, and the arrows are beyond 

the lad. The ritualistic climax consists in the mutual kneeling of Jonathan and 

David, their left knees touching, and their right hands clasped (cf. p. 89) - here 

we note a slight resemblance to Masonic symbolic forms of touching each other, 

like the "five points of fellowship" - while the Inside Conductor (Jonathan) and 

the Outside Conductor (for the candidate) solemnly utter the magic formula: 

"The Lord be between me and thee, and between my seed and thy seed forever" 

(p. 89). This maxim is emblematic for the First Degree and the brotherhood of 

Odd Fellows as a whole. The lodge members repeat it, and then exclaim: "Hail to 

the covenant of friendship!" (p. 89/90). 

Thus end the ceremonies of the First Degree, and the candidate receives the 

password, the sign of the degree, the answer to it, the "memento", the Warning 

Sign, the Sign of Safety, the Sign of Danger, the grip, and the token. Hereafter, 

the Noble Grand confers the concluding charge and welcomes the new brother of 

the Degree of Friendship. 

Closing Ceremonies 

These can be dealt with in a few words, as they fill but merely half a page of 

the ritual. Odd Fellow law has it that "after balloting in or conferring the First or 

Second degrees, the lodge must re-open in and close from the Third Degree" (p. 

77). Thus, the Noble Grand or Degree Master asks the members to rise with 

three raps of his gavel, thanks them for their presence and makes them advance 

the sign of the Third Degree. Hereafter, he demands the Warden to proclaim the 

lodge duly closed, and that was it. In Freemasonry, there is no closing ceremony 

so short and unimpressive, and the brethren are not thanked for their attendance, 

either, which is a rather succinct formula. Then, the Noble Grand raps once, and 

the lodge is duly closed.

Second, or Degree of Brotherly Love 


The Degree of Brotherly Love, as we can already guess from its title, enacts a 

Biblical story of brotherly love, respectively the legend of the good Samaritan. 

The candidate hereby plays the role of the traveler who is assaulted by robbers, 

ignored by the popular, and finally saved by a despised one. 

The Conductor leads the candidate, who is not blindfolded, to the inside door, 

giving the alarm of three raps, and reports to the Inside Guardian that a brother 

who has taken the covenant of the order seeks to advance further into its 

mysteries. Asked for the reason, he answers, "[b]ecause he would learn how to 

discharge his obligation" (p. 103). This is a parallel to his answer in the First 

Degree, where the candidate's desire was to be "more fraternal," while in Craft 

Masonry, the purpose is the quest for light. The Vice Grand admits him, that he 

may "be instructed in the divine lesson of humanity" (p. 103). We see from all 

these reasons given that the Odd Fellows aim at the perfection of the moral state 

of the candidate, and that from the original benefit organization there seems to be 

not much retained in the ceremonies. The candidate is obligated and has to return 

to the anteroom, in order to re-enter and take "another step in fraternity." This 

means that the candidate is going to play his role in the legend of the good 

Samaritan. 

Giving the alarm at the inside door, the Conductor announces the candidate 

as a traveler from Jerusalem on his way to Jericho on a mission of humanity (cf. 

p. 105). The candidate is now blindfolded and wears a cloak. The Conductor 

walks around the room with him, which resembles the Masonic travels, and tells 

him how pleasant the way and how fine the weather is. Suddenly, he mentions 

that they are entering a narrow defile of the hills, and several members as robbers 

surround them, crying "Stand and deliver!," "Strike," or "Death!" (cf. p. 106). 

The Conductor strikes the candidate on the shoulder and causes him to lie down 

on a low bench. The ritual (as it is also done in Woodmen lodges, for example) 

says several times in annotations that no rough usage is allowed, and that nobody 

except for the Conductor may touch the candidate (cf. p. 106). 

In the following, the Conductor speaks for the candidate, calls for help, and 

relates in a soliloquy how the priest and the Levite pass by and forsake him. 

Then, the Warden acts as Samaritan, takes hold of the candidate, puts a cloak 

upon him for protection, and asks him to lean on him. The candidate has to travel 

again around the lodge room, and is led to the side facing the Past Grand, where 

the Warden as Samaritan says there is an inn. The Past Grand acts as host and 

accepts money from the Warden to provide for the wounded traveler. 

Then follows a pause, after which the candidate is assisted to rise and taken 

slowly around the room twice. The Conductor informs the Noble Grand that the 

traveler has returned, and the principal officer asks the candidate who of the 

three passers-by was his real brother. The Conductor answers for him that it was 

the one who had mercy, and the candidate is told to act likewise in his life. All 

the brethren have to repeat: "He is my brother and friend who had mercy on me" 

(p. 109), which summarizes the lecture of this degree. Hereafter, the blindfold is

606 


removed, so that the candidate is able to see "a lodge of Brotherly Love" (p. 

109). 

Now, the arcana is imparted to the candidate. He is instructed in how to give 

the alarm and the password (which is lettered, as in Masonry), and receives the 

sign and token of the degree. The Noble Grand holds the lecture of the degree, 

which somehow resembles rather the aims of a mutual benefit association than 

moral perfection: "All Odd-fellows are now your comrades, your advisers and 

your friends. [...] The central link in the chain of Odd-fellowship is 'mutual 

assistance.' Fraternity, unless embodied in acts of humanity, is but an empty 

name." (p. 111). Having finished his speech, the Noble Grand declares the 

candidate "a brother of the Royal Blue," or Degree of Brotherly Love (this is a 

parallel to the "Blue Degrees" of Masonry). 

Third, or Degree of Truth 

The Third Degree is an unexpected break of the parallel structure of the 

former degrees, since it does not enact any Biblical account at all, but consists 

instead of a lecture on the symbols of the two previous degrees and the present 

one. The candidate is seated while he has to listen to these explanations, which to 

the ritual-accustomed reader seems rather disappointing, for he has anticipated a 

climactic story. Blanchard, in his analysis of the Third Degree added to the 

ritual, strongly criticizes its content: "This is a 'Degree of Truth' in which no 

particular truth is taught [...]. It is decidedly insipid, even beyond the others, and 

bears the marks of exhausted invention like poetry written without inspiration." 

(p. 142). 

However, the Third Degree astonishes through its symbolical vocabulary, 

since the Third Degree is also known as the "Priestly Order" (p. 136): the 

members represent the "Brethren of the Priestly Order" (p. 124), the Noble 

Grand is the "High Priest Aaron" (p. 125), the Left Supporter of the Vice Grand 

the "Priest of the Initiatory Degree" (p. 125), the Right Supporter of the Vice 

Grand the "Priest of the First Degree" (p. 126), the Left Supporter of the Noble 

Grand the "Priest of the Second Degree" (p. 130), and the Right Supporter of the 

Noble Grand the "Priest of the Third Degree" (p. 134). 

The candidate is not blindfolded, as he has no symbolic travels to undergo. 

He does not assume a certain role, like the one of David or the traveler saved by 

the good Samaritan, and he has no destination of a special place, like Jericho. 

The Conductor announces him at the inside door as a brother "ready to receive 

the mysteries of this degree" (p. 123), which is the "Scarlet Degree" (cf. p. 124; 

this is a parallel to the "Red Degree" of Royal Arch Masonry). The color is 

explained in a footnote added to the ritual, being a quotation from Grosh's 

Manual: "Scarlet vestments, as allusive to the glory, dignity, and excellence of 

the sacerdotal office, are given to the Fifth, or Degree of the Priestly Order. God 

said to Moses, 'Thou shalt make holy garments for Aaron, thy brother for glory 

and for beauty.' [...]" (p. 124).


The candidate has to affirm that he desires to receive this degree for the 

purpose of promoting his "moral and intellectual welfare" (p. 124), which shows 

again the growing distance from a mutual benefit society and the approach to a 

spiritual organization, like Freemasonry. The Vice Grand asks the members 

whether they are satisfied with the candidate's answer, and when all have given 

their consent, the Conductor leads the candidate to the Noble Grand, who 

demands the officers to explain the symbols of the degrees. When this is done, 

he gives him the grip and signs of the degree, and the whole lodge welcomes him 

as a brother, which concludes the "ceremony," or rather "lecture." 

In the following, we will give the symbols and their explanations with their 

proper illustrations out of the Odd Fellows' ritual, in order to compare them to 

the Masonic symbols. It has to be noted that not all synonymous symbols have 

been "stolen" from Freemasonry, since Masonry has also adopted more ancient 

emblems, e.g. from Egypt, or from the Bible. 

7.3.2.1.2 Symbols of the Three Degrees 

Initiatory Degree 

There are four symbols of the Initiatory Degree, the All-Seeing Eye, the 

Three Links, the Skull and Cross-Bones, and the Scythe. 

At first there is the All-Seeing Eye, which also figures in Freemasonry but 

already belonged to the ancient mysteries. It is the special emblem of the initiate 

and should remind him that, enveloped in a blaze of light and glory, the 

scrutinizing gaze of God is ever upon him. It also teaches him that God in his 

sleepless goodness looks kindly and pityingly upon him (cf. p. 125/126). 

The Three Links are a peculiar emblem of the Odd Fellows (thence their 

nickname) and represent the motto of the order, Friendship, Love, and Truth: 

"They belong to that long chain of moral principles that bind us together as a 

fraternity. They are welded in the fires of purity by the sacred hands of Jehovah." 

(p. 126/127). Bound with this chain, the brethren are to live in the bonds of peace 

and harmony, in order to pursue their labors "for the amelioration of our race" (p.

608 


127). The Masons have the "Mystic Chain" or "Chain of Brotherhood" as a 

ritualistic formation in their closing ceremonies, and sometimes use chains or 

cable tows as the "endless cord" on their carpets and certificates, etc., but not 

connected with the symbolism of three and certain initials. 

The Skull and Cross-Bones constitute a common emblem of mortality and 

are also used in Freemasonry, for example on the Master's Carpet. This symbol 

teaches the vanity of worldly things, the instability of wealth and power, and 

shall humble the pride of man and awaken compassion for others: "Thus is 

inspires us to labor for the spread of that great law of human brotherhood, which 

shall yet bind all nations, kindreds, tongues, and peoples, in the bonds of 

benevolence and peace" (p. 127). 

The Scythe as a symbol of death also occurs in Freemasonry, for example in 

the chamber of reflection, or in connection with the weeping virgin. It reminds 

the Odd Fellows that as the grass falls before the mower's scythe; man must 

wither beneath the touch of time, and only through mortality can be gained 

immortality (cf. p 128).

First Degree 


The symbols of the First Degree of Odd Fellowship are the Bow and Arrows, 

the Quiver, and the Bundle of Sticks. 

The Bow, Arrows, and the Quiver are a reminder of the covenant between 

Jonathan and David, the Biblical story enacted in the First Degree. They are to 

teach the brethren that they have to put forth every effort to save a brother from 

the wrath of an enemy, and that they should always be ready to fight in the cause 

of truth and justice (cf. p. 129). These symbols are unknown to Masonry. 

Second Degree 

The Bundle of Sticks is an emblem of strength in 

union, taken from the Bible and not used in Masonry. If 

the sticks are separated, the strength of a child may destroy 

them, but united they are not easily broken. Thus it is with 

man: "Separated, we should be speedily broken and 

destroyed by the accumulating tide of worldly selfishness; 

but united as brothers we bid defiance to all opposition, 

and triumph over the greatest difficulties." (p. 129). This 

metaphor would also be appropriate to Freemasonry. It is 

the peculiar emblem of the "Covenant Degree" of Odd 

Fellowship: "This memento of a dying father, to teach his 

children the value of union, speaks no less impressively to 

our larger brotherhood." (p. 129). 

The symbols of the Second Degree are the Axe, the Heart and Hand, the 

Globe, the Ark, and the Serpent. 

The Axe as an ancient implement of the artisan is an emblem of pioneering 

and progress, standing for the advancement through the forest for the spread of 

civilization. This symbol is used in the same context in the Modern Woodmen of 

America, for example, but not in Freemasonry. It is intended to remind the Odd 

Fellows that ere the sunlight can disperse its gloom to make the land fruitful, 

"Divine Truth" has to be applied to every "cumbering tree and poisonous vine,"

610 


before man can realize the ingenuity of the fraternity (cf. p. 130). This emblem 

also teaches the brethren that they have to "clear away" blinding prejudice and 

passion. Further, an annotation to the ritual taken from Grosh's Manual remarks 

that in many lodges, it was customary to collect donations for the needy and 

distressed on the Warden's axe, "which has painted on the side presented for the 

donation the expressive Heart in Hand" (p. 130). 

The Heart in Hand is an emblem of sincerity, candor, and frankness, and 

implies that when greeting one's brethren, one should do it with that sincerity and 

affection that comes from the heart. It also teaches that the hand of a brother 

should always be open to help the other one in distress, and that he ought to be a 

cheerful giver. Further, it denotes that "with pure hearts and clean hands" the 

mission of the order has to be performed, an order which is dedicated to trust in 

God, friendship, love, and truth (cf. p. 130). Both emblems connected form no 

part of Freemasonry, but the single symbols do exist there, for example, the heart 

to which is pointing a drawn sword. 

The Globe also occurs in Masonry, e.g. the celestial and the terrestrial globes 

topping the columns Jachin and Boaz. In Odd Fellowship, the globe represents 

the extensive field of labors and teaches that man has to move onward, and also 

that brethren, from whatever nation they come, are not to be sent away empty 

(cf. p. 131/132). The globe can be illustrated in two different surroundings. Odd 

Fellows sometimes depict the "Globe in Clouds," which as an emblem of the 

world of mankind denotes that the world in which mankind has advanced is still


partly in clouds, and that there remains much to learn: "[i]t teaches us that as 

light is dispersing those clouds, so may our light aid in dissipating the ignorance 

which yet obscures those true relations that bind man to his Creator and to his 

fellow-man." (p. 131, in a footnote quoted from Grosh's Manual). Thus, the Odd 

Fellows interpret their mission of advancing knowledge through their fraternal 

order. 

On the other hand, there is the "Globe in Full Light," an emblem of the 

regenerated world, as beheld in the Creator's purpose: "By contrast with the 

world in clouds, it reminds us of the world as it is, with the world as it should be, 

and of our solemn duty to 'go on,' and still 'onward,' under such guidance as will 

bring us through all darkness, temptation and trial, to light, and virtue, and 

victory, at last." (p. 131, in a footnote quoted from Grosh's Manual). 

The Ark of the Covenant is an emblem of the presence of God, and is also 

employed in Freemasonry. In Odd Fellowship, it is a reminder of the tables of 

stone upon which the ten commandments were written, that were placed in the 

ark. This symbol denotes that, as the prosperity of the Israelites depended upon 

their observance of the ten commandments, so the happiness of the Odd Fellows 

depends upon the observance of their laws (cf. p. 133). 

The Serpent, depicted together with a rod, commonly known as a medical 

symbol (caduceus), represents as an emblem of wisdom the brazen serpent 

erected by Moses to heal the Israelites bitten by poisonous serpents in order to 

chastise them for their sins. Thus, as an ancient symbol of wisdom connected 

with healing, it also denotes salvation. It figures among the Odd Fellow symbols 

to indicate the necessity of wise caution, which shall protect their mysteries from 

disclosure (cf. p. 133). The emblem is further meant to guide the brethren in the 

proper regulation of life and conduct.

612 

Third Degree 


The symbols belonging to the Degree of Truth are the Scales and Sword, the 

Bible, the Hour-Glass, and the Coffin. All of these symbols also figure in 

Freemasonry, although the scales do not appear in connection with the sword but 

are merely used as a non-Masonic symbol, denoting justice, for illustration. 

The Scales and Sword in Odd Fellowship constitute a combined emblem of 

equity and justice, "which judges with candor and rewards with impartiality" (p. 

134). The brethren of an Odd Fellow lodge, like the Freemasons, are considered 

as equal, whether they are rich or poor, high or low, learned or unlearned, for 

they "unitedly engage in the promotion of benevolence and truth" (cf. p. 135). 

The Bible is the "Emblem of Revealed (Spiritual) Truth" (p. 135), and the 

ritual states that no lodge can be held without it, for it is "placed among our 

emblems, because it is the fountain whence we draw instruction, the storehouse 

whence our precepts are derived, and most of our emblems are found in its 

pages" (p. 135, in a footnote quoted from Grosh's Manual). Here, we notice a 

difference with regard to Masonry, because in a Masonic lodge, also the Koran


or any other religious book may be placed on the altar, whereas the Odd Fellows 

underline that they rely on the Bible alone - although they claim to be tolerant. 

The Hour-Glass, just as in Masonry, is an emblem of death and indicates the 

march of time, bringing before the brethren the great contrast between time and 

eternity and the vanity of human life. 

The Coffin is the "Emblem of Certain Truth" (p. 136) and points to the last 

resting-place of man, where all have to meet on a common level. It also 

anticipates the immortality of life and mainly figures in the Initiatory Degree of 

Odd Fellowship and in the Third Degree of Craft Masonry. While it is merely a 

symbol of death in the former, there is a legend woven around it in the latter, that 

of the murder of Hiram Abiff. In Odd Fellowship, the candidate is placed before 

a coffin that contains a skeleton for instruction, whereas in Masonry, the 

candidate assumes the role of the murdered and experiences death and 

resurrection himself.

614 


7.3.2.1.3 The Three "High Degrees" of Odd 

Fellowship 

The patriarchal branch of the Order is, in the estimation of many, far 

more desirable than the initiatory branch. Every Odd-fellow should 

make it his aim to reach the 'topmost round of the ladder of Oddfellowship,' 

the Royal Purple Degree. 1558 

Like the Masons, the Odd Fellows also have their higher degrees, but not 

such a large scale of them. There are three altogether, called Encampment 

Degrees: 1. Patriarchal Degree, 2. Golden Rule Degree, and 3. Royal Purple 

Degree. The I.O.O.F. Encampment ritual claims in a footnote taken from Grosh's 

Manual that it assumes military forms: 

Though teaching peaceful lessons, the Encampment assumes military 

forms. The candidate is therefore met with a more rigid scrutiny and in a 

sterner manner than on his entrance into the Subordinate Lodge. He 

need not wonder, then, at the strict watch which will be kept over him, 

nor the restraints that will be imposed on him until he has passed the 

ordeal, and proved himself to be no enemy in disguise, but a true Oddfellow. 

(p. 151) 

The reader will have difficulties to find the slightest resemblance to a military 

order, like the Masonic and Military Order of the Red Cross of Constantine, for 

example. 

The Encampment has always to be opened in the Third, viz. the Royal Purple 

Degree, and all business must be transacted in that degree (cf. p. 152). The 

officers, as has been stated before, assume new names, and are clothed 

correspondingly. Thus, the Chief Patriarch wears a purple gown with a yellow 

belt, and a turban with a black band and a yellow top, and bears a crook. The 

Senior and Junior Wardens, as well as the subordinate officers, all wear the same 

clothes but do not carry a crook. The High Priest wears a robe made of royal 

purple fabric, trimmed with ermine or white fabric, with a white surplice of 

muslin and a mitre and breastplate (cf. p. 158). To the furniture of the 

Encampment room belongs a tent, in front of which two Guards are placed, who 

are clothed with a pilgrim's blouse and a cap, and each of them bears a spear and 

shield. 

There is one interesting linguistic parallel to Freemasonry as far as the 

vocabulary of admission is concerned. Masonic candidates are "entered" as 

Apprentices, "passed" as Fellow Crafts, and "raised" as Master Masons, while 

Odd Fellows are "admitted" to the Patriarchal Degree, "advanced" to the Golden 

1558 P. 161; quoted from Donaldson's Pocket Companion.


Rule Degree, and "Exalted" to the Royal Purple Degree (cf. p. 157). The last 

term, "exalted," is used as a verb of admission in Royal Arch Masonry. 


With one rap of the gavel, the Chief Patriarch calls the members to order and 

asks the Junior Warden to examine whether all present are Patriarchs, and if the 

Sentinels are at their stations. After having taken the passwords, the Junior 

Warden reports to the Chief Patriarch, and affirms that the High Priest has 

assumed his station. Giving two raps of the gavel, the Chief Patriarch makes the 

members rise and the Junior Warden declares the Encampment open in the Royal 

Purple Degree. 

Then follows the usual recapitulation of the duties of the single officers. 

Thus, the Senior Warden has to support the Chief Patriarch and the High Priest, 

the Junior Warden has the same duties and plus the task to examine the 

Patriarchs, and the Scribe fulfills the ordinary function of a secretary. The duties 

of the Outside and Inside Sentinels are self-explanatory. The "Most Excellent 

High Priest" has the duty to counsel the members to improve themselves in the 

lectures and charges, to conform to the General Regulations and preserve the 

uniform mode of working, and to instruct the initiates. The Chief Patriarch, being 

in charge of the Encampment, has to see that the brethren perform their duties in 

a proper manner. Hereafter, the High Priest offers a prayer, and the brethren are 

seated with one rap, whereupon the common order of business follows. 

Patriarchal, or First Encampment Degree 

In the First Degree, the candidate is made a Patriarch by playing Isaac who is 

almost sacrificed by Abraham. The following ceremony may seem to the reader 

a mixture of a comedy, an adventure trip, and a Biblical play, totally lacking the 

solemnity of a Masonic ritual. Sometimes, it seems as if the members are rather 

in the mood of fighting Indians and proving themselves in the American 

wilderness, instead of the Biblical or moral one, which makes this ritual from 

1881 an interesting witness of its times. The initiate is dressed in a brown gown, 

a rope tied around his waist, a brown turban on his head and a staff in his hand. 

He is blindfolded and has a sack on his back and sandals upon his feet. The light 

in the Encampment room is but dim, and a curtain conceals the altar. The 

Watches act as "wilderness sentinels" and "torch bearers." However, the ritual 

strictly forbids all rough usage (cf. p. 162). 

The Junior Warden, dressed likewise, enters the Encampment with the 

candidate and shouts "Halloo! Halloo!," whereupon the Inside Sentinel cries, 

"The camp is assailed" (p. 162). The blindfold of the candidate is temporarily 

removed, long enough for him to see the First and Second Sentinels of the 

Wilderness pointing to him with their spears. However, the Junior Warden calms

616 


them down by stating that they are just friends who want to see the Chief 

Patriarch in order to be instructed and to become herdsmen, and at the proper 

time Patriarchs. Thus, we see that the candidate acts as a wayfaring stranger who 

desires to become a herdsman, that is he assumes a certain role and has a certain 

destination. 

The First Sentinel informs the travelers that they cannot pass except as 

captives, and they are bound in chains, while the candidate is again blindfolded. 

They are allowed to approach the Chief Patriarch with a Guide. This Guide now 

takes over the candidate and the Junior Warden and crosses with them the 

"wilderness of Paran," leading from "Mt. Horeb" to the residence of the Chief 

Patriarch. They pass the Third and Fourth Sentinels, who direct them towards the 

tent to get some rest. The First Guard of the tent reports to the Chief Patriarch 

that he has visitors, and he allows them to enter and take a seat. The bandage and 

blindfold of the candidate are now removed, and he is given bread, salt, and 

water as a sign of hospitality. Then, he is examined whether he knows the 

password and grip of the three degrees of a Subordinate Lodge. Hereafter, the 

candidate is obligated, in order to become a novitiate Patriarch. 

After his obligation, the candidate is qualified to be a shepherd, and he has 

three days to prepare himself, before he has to report to the Chief Patriarch for 

employment. Now, the Junior Warden reveals the candidate's true character: he 

is Isaac, the son of Abraham at Beersheba, and he wants to return to his father in 

order to receive his blessing. The Senior Warden provides him with a pass, 

which is "Chosen Friends," so that he may cross the wilderness safely. Then, the 

candidate is led back to the anteroom, where he is blindfolded again. 

Meanwhile, the High Priest assumes the role of Abraham and is seated at the 

entrance of the tent. The Junior Warden announces the candidate at the door as a 

novitiate Patriarch on his way to Beersheba. On their travels, they meet one after 

the other the First, Second, and Third Sentinel to whom they give the pass. The 

last sentinel gives them the "words of exhortation," which are "A wise son 

maketh a glad father" (p. 169). Then, they meet the Fourth Sentinel, who admits 

them to the tent. There, Abraham welcomes his son and offers him bread, salt, 

and water as before. Then, the father takes his son on a "three days' journey to 

the land of Moriah," where he intends to make a sacrifice to the Lord. The 

blindfolded candidate is made to carry a bundle of sticks, a procession is formed, 

and then follows the situation described in the Bible, God asking for Isaac as 

sacrifice on the altar. The whole ceremony is frightening, torches are lighted, a 

muffled gong is struck three times, and there is imitation thunder. Of course, 

Isaac is not sacrificed, but restored to light and accepted a member of the 

"Patriarchal family." Afterwards, the candidate receives the secret work of the 

degree.


Golden Rule, or Second Encampment Degree 

The Second Degree is much more impressive, not being a Biblical play but 

rather a lesson of toleration. Since tolerance is also the principle of Freemasonry, 

we would like to outline several characteristics of this Odd Fellow degree, 

beginning with the Encampment room diagram. We already see from the 

formation that the Patriarchs assume the roles of different races, for which they 

are furnished with special national costumes. Thus, the "white race" wears the 

usual dress, the "brown race" wears a single-breasted frock coat or gown of black 

material and a turban or red, or of India-shawl material. The "red race" is clothed 

like the North American Indian, the "black race" wears the Nubian or other 

African dress, the "Pagans" wear Chinese costumes, the "Mohammedans" dress 

as Turks, Arabs, or Persians, with white turbans. There are also the roles of 

artisans and professional characters, but these may be omitted.

618 


The candidate is introduced to the Chief Patriarch by the Junior Warden as a 

herdsman who has faithfully served in the field, who has been admitted to the 

rank of a Patriarch, and who has learned to offer hospitality, now being desirous 

to be taught the principle of toleration. Then, he is obligated and instructed in the 

"golden rule," which consists of the maxim to do unto others as we would have 

them do unto us. The very lesson commences quite roughly: the candidate is 

assaulted by the First and Second Watches, who play the character of 

Mohammedans, while the Third and Fourth Watches rush to the candidate's help, 

for they represent men of his own faith. The Junior Warden explains the situation 

to him: 

Before him have gathered the different peoples of the earth: The white race, 

stemming from ancient Asia, the region "once occupied by Adam, Noah and 

Abraham" (p. 189), has been overrun many times in history by semi-barbarous 

hordes of different religions and customs. Some of these whites cling to Judaism, 

some to the crescent, and some to the cross, the latter prevailing "where 

civilization exists" (sic!, p. 190). In spite of this, its devotees are subdivided into 

many sects. 

The following description of the races is rather a rough generalization more 

marked with prejudice than being a lesson of toleration, and mirrors the limited 

view Americans hat of other peoples in the late 19 th century: The brown race 

living in parts of southern Asia with its far advanced arts and sciences has a 

"Paganistic religion" (sic!, p. 190), a social system defined by strict and rigid 

caste, and beautiful temples of worship. The yellow race, the Mongolians of 

Asia, is represented as "votaries of Pagan rites, according to the teachings of 

Confucius" (p. 190), with great mental power and skill at handiwork. The red 

race consists of "unlettered savages," roaming the pathless wilderness and 

chasing the deer with quiver and bow (the Odd Fellows' symbols!), adoring the 

myriad of stars as symbols of an eternal Great Spirit (cf. p. 190). The funniest 

and most intolerant description is reserved for the black race: 

And there you behold the BLACK RACE. It inhabits, as hordes, the 

wilds of Africa. In general they are barbarians and monsters in the 

practice of the most dire rapine; yet some of them are more gentle - as 

the Nubians, who dwell upon the burning sands of the Equator and 

dance to the music of a reed beneath the spreading palm. (p. 190) 

The candidate learns that here have assembled men of different creeds, like 

Christians, Pagans, and "the intolerant and persecuting Mohammedans, who are 

ever ready to immolate the man of another creed upon the altar of their own 

peculiar faith" (p. 191). To illustrate this better, one of the "Mohammedans" 

approaches the candidate, asks him about his mother country and religion, and 

then his band cries out, "Seize him! Bind him in chains! Cast him into prison! 

Put him to the sword!" (p. 191). The Mohammedans attack the poor candidate, a 

like number of the "Christians" rushes to save him, and a general confusion 

ensues, which is broken by the Chief Patriarch, who calls them to order with his


gavel. The candidate is bound in chains. The Chief Patriarch demands to see the 

candidate and the disturbers of peace, who form a circle in front of his chair. He 

orders the chains and blindfold to be removed, and holds a beautiful speech on 

tolerance, because now, the followers of the crescent are commingled with those 

of the cross as one happy family. 

An ode is sung that talks about peace, justice, and white-robed innocence, 

during which a procession may be formed, so that the representatives of the 

different races pass slowly around the Encampment room, the candidate in the 

rear. This ends the ceremony of toleration, and the candidate receives the final 

instruction, which is the secret work of the degree. He is admonished to always 

act according to the "golden rule," and is invested with a black apron trimmed 

with yellow, which is said to be emblematical of this degree. Thus, as in 

Freemasonry, the candidate receives an apron, however, its meaning is not 

explained to him, and it is not a "white badge of innocence" as the one he obtains 

in the Initiatory Degree of Odd Fellowship (cf. p. 58). 

The whole degree is very self-contradictory, which leads Blanchard, in his 

critical analysis of the Golden Rule Degree, to call this proclamation of spiritual 

oneness of all God's children a hypocrisy: 

They meet as a sect or lodge which excludes more than nineteentwentieth 

of mankind. They admit only "free white males" over twentyone 

and under sixty; and those only when hale and able-bodied, and 

with this badgered, blindfolded and bewildered handful of humanity 

they set themselves to unify mankind. They cant and deplore over the 

sects of Christianity, and teach their own little sect, divided from other 

secret sects and the outside world by walls of secrecy, and excluding all 

who inherit the least tinge of brown or yellow in their complexion, they 

boast [...]: 'Here no artificial distinctions of nation, sect, or tribe are 

known!' (p. 200) 

Royal Purple, or Third Encampment Degree 

In this degree, the emphasis is put on troublesome travels. Therefore, to the 

furniture of the Encampment room are added a bridge which is level with the 

floor, at least two feet wide, with rough poles as railing, and a rough road made 

of stone, pieces of wood, stumps, limbs of trees or brushwood. 

The Junior Warden announces the candidate, who is called "Pilgrim," at the 

door as follows: 

[...] a Patriarch who has served as a herdsman on the mountains of 

Horeb and in the wilderness of Paran, has suffered persecution by the 

prejudices of selfish and bigoted men, and now seeks further instruction, 

teaching him the good and evil that beset the pathway of life. (p. 204)

620 


This introduction summarizes all the candidate has learned in the two 

previous degrees, this textual structure being common to many of the fraternal 

orders analyzed here. The Junior Warden presents the candidate to the Senior 

Warden who tells him that from the cradle to the grave, all is turmoil. The 

candidate has to take his obligation, and afterwards is provided with a "Guide of 

the wilderness" to conduct him on the journey through life. The blindfolded 

candidate might feel a little at unease for his guide is of bad reputation, however, 

the latter assures him that "though if you hear me spoken of, no terms of flattery 

will be used" (p. 208), he will lead him safely. The candidate later learns that it 

was but prejudice, because men find it difficult to consider the beam in their own 

eyes (cf. p. 213) and rather criticize others. 

We can shorten a discussion of the following travels by the observation that 

the candidate and his Guide have to pass several obstacles and Four Watches, 

accompanied by the Guide's solemn descriptions of how beset with dangers the 

paths are before them. From every corner there are lurking mirth and revelry, 

lust, intemperance, sensuality - briefly, vices in all their odious forms, which 

manifest themselves in physical burdens, like dangerous bridges and roads. 

Suddenly, the candidate hears sweet music, which comes from the harvesters 

who keep their annual festival, and he arrives at the High Priest's tent. The High 

Priest explains to the candidate that this journey was symbolic of life, his 

"earthly pilgrimage," at the end of which stands the eternal joy of heaven. Then, 

he imparts to the candidate the secret work of this degree, as well as new 

symbols. 

To summarize the teachings of this degree and in order to give a last parallel 

to the Masonic fraternity, it is helpful to hear Blanchard's criticism of the Royal 

Purple Degree, in which he compares the mimicry journey through life with the 

ceremonies of all "secret religious orders," including Masonry: 

And when the candidate has been badgered and bamboozled over the 

'stones, brush, stumps,' etc., in the night, across a 'bridge two feet wide, 

with rough poles as railings,' over a swollen stream, amid home-made 

'thunder' and other frights, he is brought by the guide into the Oddfellows' 

mimic heaven, his ears filled with sweet music, and he is told 

that he is among 'people full of joy!' 

It is not a happen-so that, from the old Egyptian and Greek Mysteries 

down through Freemasonry and Odd-fellowship to little secret college 

clubs, this 'mimicry' of the struggle with sin and sorrow through to 

peace with God is kept up. 'Our rites,' says Grosh, 'begin in gloom and 

end in joy.' And in this he says Odd-fellowship is a copy of all secret 

religious orders. (p. 226/227)


7.3.2.1.4 Symbols of the Third Encampment 

Degree 

The symbols of the Royal Purple Degree are the Three Pillars; the Tent; the 

Pilgrim's Scrip, Sandals, and Staff; the Tables of Stone, Crescent, and Cross; and 

the Altar of Incense. 

The Three Pillars are clearly taken from Freemasonry, as they also denote 

faith, hope, and charity, or wisdom, strength, and beauty (cf. p. 218). According 

to Grosh's Manual, they are "the supporters and ornaments of our Temple of 

Universal Brotherhood" (quoted in the ritual, p. 218). 

The Tent is a typical Odd Fellow symbol, and an emblem of hospitality. It is 

always presented open to remind the brethren that they should ever be ready to 

grant hospitality to others, just as they received it themselves. It is of greater 

significance than a costly mansion, although being but a humble dwelling, 

because already the ancient patriarchs dwelt in tents and esteemed hospitality as 

one of the greatest of virtues. Another metaphorical meaning of the tent is the 

wayfaring, nomadic character of the living, who with each day come closer to 

death: 

This emblem [...] teaches us, 'that in this world we have no continuing 

city,' but are 'pilgrims and sojourners' who seek one to come. 'Soon will 

our earthly tents be struck, and we pass beyond the swelling waters.' 

1559 P. 219, quoted from Grosh's Manual. 

'Here, in this body pent, 

Absent from heaven I roam, 

Yet nightly pitch my tent 

A day's march nearer home.' 1559

622 


The Pilgrim's Scrip, Sandals, and Staff are also emblems peculiar to Odd 

Fellowship, and symbolize the journey of life. The scrip contains the food, the 

sandals protect the feet, and the staff supports the weary limbs. They teach the 

brethren how important it is to make provisions for life, which consist in 

industry, perseverance in good works, and reliance upon God (cf. p. 219/220). 

The Tables of Stone, Crescent, and Cross signify to Odd Fellows universal 

toleration, and denote that in works of humanity, all differences in politics and 

creeds should be forgotten. We have already seen how far Odd Fellowship 

tolerance reaches, but in their fundamental conception they come quite close to 

Freemasonry. The tables of the law are an emblem of divine government and 

represent to Odd Fellows the common basis of the three great religions of the 

world (Judaism, Christianity, Mohammedanism), who all worship the One, True 

God (cf. p. 220). 

The Altar of Incense, an emblem of worship, is also employed in 

Freemasonry. It reminds the Odd Fellows of the simplicity of the true worship at 

a rude altar as practiced by the ancient patriarchs. This emblem, according to the 

ritual, represents the "universality of the spiritual instinct in men to 'seek the 

Lord [...]' and to worship, whether on an altar of earth or of stone, or of the living 

heart only." (p. 221, quoted from Grosh's Manual).


7.3.3 Comparison of Masonry with Rituals 

of Fraternal Insurance Organizations 

As stated in previous chapters, Masonic charity should reach as far as the 

Mason's "cabletow's length," which means that it is universal. It has also been 

shown that Masons maintain homes for their widows and orphans, and are 

obliged to help a brother in distress. Is Masonry, therefore, comparable with 

profane insurance companies? It would be easier to confirm that Masonry is not 

a mutual benefit association if the Masonic sources would not so often contradict 

each other on this topic. Thus, the Masonic Review of 1879 states that 

Freemasonry could do much more for its members in the sector of mutual 

benefit: 

The Masonic Institution is, in principle, a Mutual Benefit Association, 

but in practice it is so to but a very limited extent, - limited to what it 

should be, and is capable of being. In this feature of the Order it is 

excelled by other associations, when it ought to be foremost in all 

efforts to ameliorate misfortune. Every lodge could and ought to secure 

a certain benefit to its members, in case of misfortune, sickness, or 

death. There is no reason why such provision should not be made in the 

by laws of every lodge, and we should be glad to see one lead off in 

such a noble effort. It would win for itself a reputation and popularity 

that would be envied by all the Craft, and accomplish a good that enters 

into the very design of the Institution. Who will move in such a 'noble 

and glorious undertaking?' 1560 

The above-mentioned article further states that since the lodges do not make 

these provisions, their members have "associated themselves together, outside of 

lodge organizations, to secure these benefits: hence the numerous 'Mutual 

Benefit Associations' among members in almost every State." 1561 The author of 

that article then refers to the distinguished example of the Odd Fellows in the 

United States, who are advanced in the field of insurance and have "appointed a 

committee charged with the duty of inquiring into the true relations that should 

subsist between dues and benefits." 1562 Hereafter, the author gives an example of 

how the relations could be in a Masonic lodge. It has to be considered that the 

text of the following calculation stems from the end of the 19 th century: 

Now suppose we consider the ratio as 1 in a 100. Then say there are 500 

members in the association. Then, at the ratio of 1 death in 100, there 

would be 5 deaths in a year. This would cost each member $5,00, while 

1560 The Masonic Review, vol. XXXVII, from 1870, p. 57. 

1561 Ibid. 

1562 Ibid, p. 59.

624 


each widow would receive $500. It would cost two or three times that 

much to secure $500 - in any Life Insurance Company in the land. 

Besides, its influence in binding the Craft together, and creating an 

interest in each other's welfare, is worth all it costs. 1563 

It has been shown that the International Order of Odd Fellows began in 

England as a fraternal benefit association, and developed towards a rather 

spiritual organization with a dues and benefit system when imported to the 

United States. However, there are fraternal orders that are truly designed for the 

mere purpose of mutual financial support. One of such is the Security Benefit 

Association from Topeka, Kansas, which ranks about America's earliest 

insurance companies. The homepage 1564 of SBG, the Security Benefit Life 

Insurance Company, names 1892 as the date of foundation, when eleven men 

contributed a dollar each to form a fraternal benefit society. The members called 

themselves the Knights and Ladies of Security, and their goals consisted in 

caring for and protecting others, helping each other in business, and providing a 

beneficiary fund. According to the homepage, "[f]or Topeka, Kansas and the rest 

of the United States, the concept was considered remarkable for its day because 

it provided life insurance to people who could not otherwise afford it, and it 

admitted women on the same basis as men." 1565 The company has survived the 

Great Depression, two World Wars, and several recessions, and has grown into a 

$10.3 billion international financial organization. Its ritual from the 1890s lent 

many features from Masonry. Thus, the Security Benefit Association initiates 

men and women, and calls the candidate "Pilgrims." The outer form, i.e. the 

meeting room, the officers, and the layout of the ritual, is very similar to 

Masonry. The lodge room is called "Council Chamber." As in Masonry, 

symbolical colors are used for paraphernalia and clothes. Even King Solomon, a 

central character in Freemasonry, is cited, and the crown - popular in many 

quasi-Masonic orders like the female, boys' and girls's orders - is used as a 

symbol. 

The rich symbolism of Freemasonry is left out completely. The association 

merely illustrates its four tenets, wisdom, protection, security, and fraternity, 

without employing any symbolic working tools. Strangely enough, its language 

contains a few phrases taken from operative Masonry, for example: 

The most secure structure is no stronger than its foundation. The 

foundation of our Order is broad and deep, and we are secure within its 

walls. 

We, co-workers in the building of this Order, are laying securely its 

foundation and walls, as we build it, stone by stone - walls, ornamented 

by social features, made massive and strong by its equitable reserve 

1563 The Masonic Review, vol. XXXVII, from 1870, p. 59. 

1564 https://www.securitybenefit.com/Common/AboutSBG/history.asp 

1565 Ibid.


fund plan, the broad and deep foundation upon which the structure 

stands. 

Our reserve fund is the leading feature of our Fraternity, which 

protects us from the storms without, and brings confidence, peace and 

Security to those within. 1566 

In other words, the Security Benefit Association does not build a Masonic 

"Temple of Humanity," but a fraternal temple of security by providing a reserve 

fund plan, which guarantees security to those within the temple, that is, the ingroup. 

The foundation stone laid by this association is financial, not ideological 

or mystical, and the walls of the building are "ornamented by social features," 

that is by providing a safe future for its members. Another benefit association of 

this kind with a much more esoteric ritual will be evaluated in the following 

section. 

7.3.3.1 Ritual of Modern Woodmen of 

America 1567 

The society of Modern Woodmen of America was founded in 1883 by Joseph 

Cullen Root in Lyons, Iowa. The idea for the title was formed after a 

Congregationalist Church sermon which the founder had heard, and in which the 

minister had talked about "the work of pioneer woodmen clearing away the 

forest," which occurred to Root a fitting metaphor for the task of "clearing away" 

a man's financial burden in the case of death. 1568 Root envisioned a selfgoverning 

fraternal benefit society, with a lodge system nurturing community 

spirit and uniting families for recreational, as well as service activities. 

In 1888, the unofficial women's auxiliary of Modern Woodmen of America, 

called Royal Neighbors of America, was established. During the tuberculosis 

epidemic of the early 1900's, a Modern Woodmen Sanatorium (cf. p. 44) outside 

Colorado Springs in the foothills of the Rocky Mountains was opened, which 

from 1909 until 1947 provided free treatment to over 12,000 members. 

The Woodmen seem to have been very popular between 1890 and the early 

1930's, with Rainbow parades marching their way into the Americans' hearts. 

President Hoover honored the Foresters at the White House. Until the middle of 

the 20 th century, Woodmen members wore their fraternal charms just like the 

Masons, and they also had their secret ritual and By-Laws. They were famous for 

their colorful uniforms, shiny axes, and meticulous drills. However, they have 

1566 

Ritual of the Security Benefit Association, Topeka, Kansas, no date given (presumably 1892), p. 

29. 

1567 

If not otherwise noted, quotations for this section are taken from Official Ritual of Modern 

Woodmen of America, 1945. 

1568 

Cf. the Modern Woodmen homepage and related links on that page at http://www.modernwoodmen.org/PubRel/AboutUs/AFewWordsOnHistory.htm

626 


ceased to perform after WW I, and "all that's left of the Foresters are the faded 

uniforms and photographs stored in the archives of Modern Woodmen's Home 

Office" 1569 . 

Today, Modern Woodmen is said to rank in the top 10 of all life insurers in 

the United States based on assets and life insurance in force. 1570 Among its 

product lines are life insurance and annuity products designed for the family 

market. The current Home Office is in Rock Island, Ill. There are more than 

2,000 local camps across the United States which provide community service, 

and almost 750 youth clubs which teach cooperation and respect for self and 

others. 

The meeting room of the Woodmen is called Camp Hall, or simply Camp. 

The chief officer is the Consul; the remaining officers are the Past Consul, the 

Adviser, the Banker, the Secretary, the Trustees, the Chief Forester, the Escort, 

the Watchman (who corresponds to the Masonic Inner Guard), and the Sentry 

(who corresponds to the Masonic Tyler). The members are called Neighbors, and 

the guests are Visiting Neighbors (just like the Masonic "visiting brethren"). The 

candidate is called "Stranger." 

1569 Cf. the Modern Woodmen homepage and related links on that page at http://www.modernwoodmen.org/PubRel/AboutUs/AFewWordsOnHistory.htm 

1570 Ibid.


Like the Masonic ritual, the Woodmen ritual also contains an Opening and a 

Closing Ceremony. The initiation ceremony, in which the candidate obtains the 

rank of Neighbor, is called Ceremony of Adoption. The full form comprises a 

Fraternal and a Dramatic Degree, the former containing the explications of the 

signs and passwords, the obligation and several tests, the latter being composed 

of three scenes, the Street Scene, the Forest Scene, and the Death Scene. Then 

follows a Lecture. 

The Opening Ceremony begins with the Consul addressing his men with 

"Officers, assume your respective stations" (p. 5), where a Worshipful Master 

would have said "Officers, take your respective stations and places" 1571 . Then, 

the Consul gives one rap with the beetle, the Adviser one rap with the axe, and 

the Banker one rap with the wedge. This corresponds to the one rap with the 

gavel given by the Masonic Worshipful Master. 1572 When the Neighbors are 

seated, the Consul orders the Watchman to see that the Sentry is at his post, and 

to direct him to close the outer door, just like the Worshipful Master commands 

the Junior Deacon to see that the lodge is duly tyled, and to inform the Tyler that 

no unauthorized person is to be let in, because the Master is going to open the 

lodge. After the Watchman has carried out this order, the Consul asks the Escort 

to satisfy himself that all present are members of Modern Woodmen of America 

(p. 5), similar to the Masonic Senior Warden who has to ensure that all present 

are Master Masons 1573 . After the verification that all present are Woodmen, the 

Consul orders the Escort to present the Flag of America (p. 6), which is also 

done in Craft Masonry. The Escort retires to the ante-room to fetch it, and at its 

arrival the Consul gives three raps and commands the Neighbors to salute the 

Flag of their country with the Woodmen's Honors, which are not nearer 

described. 

Then, the Adviser calls the Neighbors to attention by giving three raps and 

asks them to advance and deposit a pebble in the urn, white expressing 

happiness, and black, sorrow or trouble. This ceremony is also unknown to 

Freemasonry. The Neighbors march to the urn in a prescribed order, of which a 

diagram is depicted in the ritual (p. 14). When the Neighbors have deposited 

their pebbles, the urn is investigated, and a record is entered upon the minutes to 

show the attendance. If black pebbles appear, inquiry as to the cause is to be 

made. It is said to have be an ancient custom of the Tracians to cast a white 

pebble into an urn every evening when their day had been pleasant, and a black 

one, if not. At their death, their lives were judged to have been happy or 

otherwise (cf. p. 38/39). The Woodmen took over this ceremony in order to give 

their aid and sympathy to those who make known their need. The balloting for 

decisions like the admission of new candidates is carried out like this as well, in 

conformity with the Masonic ceremony. 

1571 Nizzardini (publ.; Masonic ritual from New York, 1980), p. 5. 

1572 Ibid. 

1573 Cf. Nizzardini, p. 6.

628 


The peculiar language of the Woodmen ritual contains metaphors and 

illusions to the life in the forest. Thus, instead of being assembled in a lodge 

room, the Neighbors are gathered around their camp-fire (cf. p. 7). The 

symbolism of the working-tools is described thus: "As the Beetle, the Axe and 

the Wedge in the hands of pioneer woodmen have cleared away the forests for 

the benefit of mankind [...]" (p. 9). Just like the Masons salute their Master, the 

Neighbors greet their Consul with the exclamation: "We hail thee, Consul, with 

the Woodmen's Sign" (p. 7). In correspondence with Masonry, the Woodmen 

also have an Opening Ode, which illustrates the aims of the Camp and its 

working tools, contains thanks to the "Giver," as well as an advice to support the 

poor. The second of the three stanzas (p. 8) runs like this: 

The Officers in station, 

The camp-fire all ablaze, 

And every wandering stranger 

On it with joy may gaze. 

The working tools are ready - 

The Beetle, Axe, and Wedge. 

The Perfume, Fruit, and Water, 

We to the strangers pledge. 

The ode already anticipates the hospitality towards the stranger who 

approaches the camp. In this context, we will observe the arrival of an intruder in 

the following scene. 

The "Dramatic Degree" of the Ceremony of Adoption, which is given in long 

and short form in the ritual, begins with the Escort retiring to the ante-room and 

ascertaining that there is a candidate waiting, who desires to be adopted into the 

society. The Consul asks the Secretary, whether the "Camp records show that all 

requirements have been met for admission" (cf. p. 18), which resembles the 

question of the Masonic Senior Deacon: "[...] is he worthy and well qualified? 

[...] Duly and truly prepared?" 1574 The Escort presents the candidate, who is 

dressed in usual attire and without hoodwink (cf. p. 19), to the Consul, who 

explains to him that before he can become one of them, he has to be regularly 

adopted as a Neighbor. Therefore, "valuable lessons" will be taught to him. Then 

follows a curious calming which is not found in Masonry, and which 

immediately weakens the prophecy of "valuable lessons," in order to assure the 

candidate that nothing bad will happen to him: "I assure you, however, that 

nothing shall be done to violate your political or religious beliefs, or lower your 

self respect" (p. 20). Then the candidate is made to raise his right hand and 

render his obligation, which is almost word for word the same as in Masonry. 

The beginning is as follows (p. 20): 

1574 Ibid, p. 31. 

I, ......................., promise and declare that I will not in any manner - 

reveal or communicate to mortal ear or sight - any of the secrets of


Modern Woodmen of America - which I have already seen or heard - or 

which I may hereafter see, hear or experience - unless it be to a 

Neighbor whom I know to be a member - and entitled to receive the 

same. 

No cruel oath ends this obligation. Instead, the only punishment inflicted to 

the candidate in case of betrayal is that he is "cast out of this Society and from 

the company of all good people" (p. 21). Due to the striking similarity of the 

obligation, as well as the general structure of the ritual, it may be presumed that 

the founder of the Modern Woodmen of America ritual, Joseph Cullen Root, was 

familiar with Freemasonry 1575 . 

After the obligation, the Past Consul tells the candidate that he must 

remember that true happiness can only be attained when one makes others 

happy. In a false French, he explains the motto of the Woodmen: "The motto of 

our Society, 'Pur Autre Vie,' (sic) means 'For the life of another.' Your devotion 

to this sentiment will measure your value as a member of this Society and your 

usefulness as a citizen" (p. 21). From now on, there is no resemblance with the 

earnestness of a Masonic ritual, but there follows rather a social drama. 

The candidate is told that in the next scene, he is going to impersonate a poor 

and unfortunate individual who is seeking charity upon the streets of a great city. 

He is ascertained that the garb he will wear "is not a badge of degradation, but on 

the back of an honest person is good evidence of suffering and self-denial" (p. 

22). To say it in the language of the Foresters, the Escort is going to attend the 

candidate now "in his further steps in Woodcraft" (cf. p. 22). The directions 

indicate that the Escort and the candidate before their exit march in rear of the 

Foresters once around the hall to the outer door, the Foresters "presenting their 

axes" (p. 22). This brings to mind the Freemasons presenting their swords on 

other occasions. Inserted at this point is an annotation worthy of note: 

Fun in the Adoption ceremony is highly commendable, but it must 

always be kept clean, must never include anything vulgar, obscene, or 

dangerous, nor should it ever be too humiliating to the candidate. A list 

of suggested and approved stunts for the Fraternal Degree will be found 

on pages 61-63. Camps may feel free to introduce stunts of their own so 

long as they comply with the provisions of this paragraph. (p. 22) 

The above-mentioned "stunts" will be dealt with at the end of this chapter. 

Returning to our candidate and the Escort who, in the meantime, have both been 

clothed in the ante-room as beggars, with hats on their heads, we observe the 

Street Scene: The Escort, who leads the now hoodwinked candidate, is brought 

to a halt by the Watchman, who asks them "Who comes here?" (p. 23). The 

Escort explains that they are two unfortunate persons wishing to go upon the 

streets of the city to appeal for aid, and they are let in. However, the Watchman 

1575 According to http://www.nowfbs.com/history.htm, Root was a member of "several fraternal 

organizations," one of which being the Ancient Order of United Workmen.

630 


warns them that the people "engaged in the busy vocations of life are not 

inclined to heed the unfortunate" (p. 23). The directions note that the Neighbors 

have to appear busily engaged in buying and selling. When the two wanderers 

enter, all noise ceases, and the stage directions underline that "in this scene there 

must be no interference with the candidate, and all tripping, shoving, or striking 

the candidate is positively forbidden" (p. 23). 

The Escort tells the candidate that their poverty remains unnoticed in the 

busy world, but that they should enter a great banking house to recite their story. 

The first character with whom they are confronted is the Banker, who, as 

expected, tries to send them away: "Move on, beggars, I have no time to waste 

on you! Move on, I say, or I will call the police!" (p. 24). The Escort manages to 

tell a very pitiful and theatrical story: 

We are, indeed, poor, and my friend is blind, but for ourselves we seek 

no charity. We ask only a few dollars for the widow and family of a 

friend who suddenly lost his life while in the vigor of manhood, leaving 

his family without even a roof to cover their heads, raiment to clothe 

them, or food to sustain their lives. We, in our poverty, sympathize with 

them, but we have no money to aid them in their distress. (p. 24) 

In spite of this histrionic plea, which appears a little embarrassing because of 

all the exaggerations, the Banker drives them away, giving an answer which is 

not unlike the one many people nowadays would give in a similar situation: 

Bosh! What do I care for paupers! I pay my taxes regularly, and they 

include all I am compelled to do for the poor. If people will die without 

laying up something for a rainy day, it is no fault of mine that their 

families suffer. Not a cent will I give to relieve such people! (p. 25) 

The Escort, passing around the hall with the candidate, addresses several 

Neighbors, but they all decline their help. After this disheartening experience as 

charity-seekers, the Escort holds a monologue about the "cold, unsympathizing 

world" (p. 25) and the fears about the thought of the future. Then, he and the 

candidate approach the Adviser, who has the solution for them: 

The wise seek to forestall such a calamity, and thus are brought into 

being organizations to protect the home when the wage-earner is 

stricken by death. In yonder forest is a Camp of Modern Woodmen of 

America. In it you will find not only the protection for your home, but 

also true brotherly love. (p. 27) 

This quote is contrary to Freemasonry, sounding almost like the advertising 

for a life insurance company, whereas the membership in a Masonic order should 

not be based on social advantages or security, but on the searching for light. The


privileges are to be considered a positive side effect only, while they are the 

reason for joining the Woodmen. 

The next scene is the Forest Scene. According to the directions, the lights are 

dimmed, the Past Consul, Adviser, and Banker wear long robes and wigs, in 

order to represent Forest Patriarchs, and the Escort and the candidate wear black 

robes. Upon their three raps on the inner door, the Watchmen opens and admits 

them thus: "You may enter, but remember the way is one of secrecy" (p. 28). The 

Escort describes the surrounding in an antithesis to the before-mentioned Street 

Scene: 

My friend, we are no longer in the busy world. We have left its turmoil, 

strife and selfishness. We are now in the primeval forest, amid God's 

first temples. Here in solitude, man adores Nature, and worships 

Nature's God. Here humanity has scope and breathing space. Here the 

uncrowded individual grows in strength and grandeur as the sturdy oak. 

Among the Neighbors of this forest we will find true brotherly love. 

(p. 28) 

This quiet niche is described as a Garden of Eden, a utopia where an eternal, 

freethinking neighborhood worships the God of Nature, and where each 

individual can develop freely like a proud sturdy oak. The image of the oak is a 

popular metaphor among the Woodmen, to which a song is dedicated, "The 

Brave Old Oak" (p. 72/73). 

The first character the intruders meet is "Youth." Youth is the personification 

of thoughtlessness, a take-it-easy and carpe diem type. When the strangers tell 

him that they seek the Camp in order to join in the practice of brotherly love and 

also for the protection of their homes, he replies: "What folly! Turn away and let 

us enjoy ourselves for a while! [...] Afraid of death? At your age and with your 

vigor? You are a coward!" (p. 29). He tries to lure the two wanderers away from 

their aim, in order to have a good time, but they are steadfast and continue their 

journey, until they meet Death. 

Death holds a frightening monologue, antithetic to the foolishness of Youth: 

"I am Death! Relentless and unsparing! [...] I strike where I like, when I please, 

and whom I desire" (p. 30). He raises his hand as though to strike the candidate 

but is held back by the Escort, who pleads him not to strike the stranger, because 

they are on their way to protect their families: "If you demand our lives now our 

loved ones will be objects of charity" (p. 31). It is not very logical that Death 

relents and lets them pass, Death would rather not withdraw to allow the 

pleading human more time, but here it has to be so to give sense to this story. He 

lets them part with the reminder, "Be ready when next I come" (p. 31.). The 

wanderers then advance to the Adviser's station, and this Forest Patriarch once 

again explains to them the aims of the Camp, summarized by "friendly council, 

mutual benefit, and protection" (cf. p. 32), and sends them to the Consul's 

station.

632 


The next scene is the Death Scene, in which the strangers are confronted with 

Neighbors either arranged in a funeral procession or forming Death Watch. One 

of them representing the dead Woodman lies upon a stretcher, and the funeral 

bell is slowly tolled. The Forest Patriarch who is in his ordinary office the 

Banker orders the Neighbors to sing the hymn "Nearer My God, to Thee." The 

Past Consul, also playing a Forest Patriarch, invites the strangers to join the 

ceremony and explains to them the devotion of the Neighbors to one another: the 

widow and orphans of the deceased will be cared for. 

Then the lesson is over, the procession has disappeared into the ante-room, 

the room is lighted, the Patriarchs remove their wigs, and the candidate is 

instructed in the secret work. He receives the grip and password of a Modern 

Woodman, which again corresponds to the Masonic procedure. Just as the 

Masons use abbreviations and ciphers, the answer of the candidate whether he is 

a Modern Woodman is given in the following cipher: $ £ ( $ [] ] 

There are two signs which are only used in a meeting of the Camp, the 

Woodmen's sign and the Working or Wedge sign. The first mentioned teaches 

that the Neighbors should be ready at all times to strike a blow in defense of the 

honor of a worthy Neighbor. The answer signifies that they are mindful of their 

obligations. The Working or Wedge sign is used in addressing the Consul and 

Adviser, and in voting. Corresponding to Freemasonry, the Woodmen have a 

Distress sign, also called Fraternal or Warning sign, which is used to attract the 

attention of a Neighbor. If a Neighbor is in distress and unable to attract attention 

by using this sign, he is allowed to cry out in a loud voice "I. A. L. I. T. F." 1576 ; 

it will then be the duty of a Modern Woodman to go to his relief, if he finds him 

deserving. 

After the title of Neighbor is conferred upon the candidate, a certificate of 

insurance is issued by Modern Woodmen of America as their guarantee to 

protect and shield his loved ones from possible poverty (cf. p. 39). A Mason who 

is raised for example obtains a certificate which proves that he is a Master 

Mason; the whole Woodmen affair instead resembles an insurance company 

campaign. Of course, there are also Masonic life insurance associations, 

however, this has never been part of the ritual but a voluntary and personal 

decision. There are Masonic homes for widows and orphans who are cared for 

by the brethren, but this goes rather under the aspect of charity than of insurance. 

There are a great many good organizations which are founded upon, and 

live by, a system of mutual help. There are insurance societies, 

purchasing societies, legal aid societies, charity societies, all excellent 

of their kind and in their place. Masonry is none of these, apes none of 

these, attempts to do the work of none of these. 1577 

Masonry does not contemplate that its followers lean on each other, but 

expects them to stand upon their own feet. Masonry does not 

1576 As an uninitiated, we would translate this at a guess with "I am lost in the forest." 



contemplate that the strong shall carry the weak, the able supply ability 

for the feeble. Masonry is not a panacea for social ills. My blood brother 

will help me while I will help myself [...], [b]ut my blood brother will 

not, because of our mutual parentage, support me if I am a wastrel, lend 

to me if I am dishonest, or prop me up if I stumble if I am not man 

enough to learn to walk alone. 1578 

The Lecture which follows then is similar to the Masonic lectures after each 

degree. It resolves at first the forest metaphor: the great forest is seen as a 

symbol of life (cf. p. 40). The trees of the forest (the strong, the weak, the giants, 

the pygmies, the beautiful, and the coarse) resemble the human beings. All are 

dependent upon the same Mother Earth for life, just as the humans are dependent 

on the "God of Nature." The fraternity of the Woodmen is compared to the 

"fraternity of nature" (p. 41) in which all the elements live in symbiosis. The big 

trees that spread their branches to shelter the tender shoots are equal to the 

favored Neighbors who help their Neighbors in distress. The hurricane and 

hurling tempest is a metaphor for adversity of life, which is overcome by 

brotherly love. 

Then, the tools and emblems of the society are defined (cf. p. 42). The 

working tools, the beetle, axe, and wedge represent industry, power, and 

progress, having been used to clear the forests to make way for civilization, 

commerce, and the arts. The beetle belongs to the Consul, the axe to the Adviser, 

and the wedge to the Banker. The tools also appear on the official emblem which 

is a design representing the cross section of a log. Other emblems of the 

Woodmen are the branches of palm (i.e., peace), the five stars (i.e., light), and 

shield (i.e., safety). The colors of the society are red (Consul's station; 

symbolizes life, action, and the nourishing blood), white (Advisor's station; 

symbolizes innocence and purity of intentions), and green (Banker's station; 

symbolizes immortality, reminds Neighbors that the influence of their acts never 

dies). 

Just like the Grotto hails "goodfellowship" as their highest ideal, the 

Woodmen have an ode to "brotherhood" by Edwin Markham (p. 45): 

1578 Ibid, p. 70/71. 

The crest and crowning of all good, 

Life's final star, is BROTHERHOOD; 

For it will bring again to Earth 

Her long-lost poesy and Mirth; 

Will send new light on every face, 

A kingly power upon the race, 

And till it comes we men are slaves, 

And travel downward to the dust of graves. 

Come, clear the way, then, clear the way; 

Blind creeds and kings have had their day; 

Break the dead branches from the path,

634 


Our hope is in the aftermath - 

Our hope is in HEROIC MEN, 

Star-led to build the world again. 

To this event the ages ran; 

Make way for BROTHERHOOD - make way for Man 1579 . 

The symbol of "building the world again" is an idea which the Woodmen 

have in common with the Masons. The metaphors "clearing the way" and 

"breaking the dead branches from the path" stems from the Woodmen 

terminology and mean to purge and prepare for a new world created by 

heroes/brethren led by a star, i.e. under God's guidance. 

Contrary to Freemasonry, the Closing Ceremony of the Woodmen is held in a 

rather casual tone. Thus, the closing of the Camp is executed with the fraternal 

greeting "Good night! Good night!" (p. 13), a familiarity not to be found in 

Masonry. Likewise, the often encountered exclamation "All is well" (p. 9) is 

opposed by the serene "So mote it be" of the Masons. Corresponding to a 

Masonic lodge, the Woodmen also have a Closing Ode: 

Long live our order bright, 

Offspring of truth and right, 

Sent from above. 

Long may our Neighbors stand, 

A firm, united band, 

Strong pillars in our land, 

Our pride and love. 

The image of a brotherly band and of being the pillars of society is conform 

with the Masonic imagery. The order also conceives itself as being God-given 

and the offspring of truth and right, which are tenets of Freemasonry. 

Opposed to Freemasonry, the Camp of the Woodmen is a place of fun and 

frolic, thus bearing slight resemblance to the Grotto and the Shrine. In the 

Fraternal Degree, several tests are made with the candidate, however, the use of 

the Ferris-wheel goat, of spankers, judgment stand, trick chair, electrical 

appliances, and other appliances which could harm the candidate are strictly 

forbidden (cf. p. 50). The candidate is placed upon the Camp goat (cf. illustration 

in chapter 9.3, "Riding the Goat") and ridden around the hall. Then there is the 

sawing test, which is to demonstrate the candidate's ability to earn his living by 

manual labor: he is placed at a sawbuck with a tough stick of wood which he has 

to saw as quickly as possible. Afterwards, he is tested as to his ability to act 

wisely in danger: the candidate is given an iron wedge which he has to place 

upon a hook attached to a rope running through a suspended pulley. Then the 

candidate is placed beneath it, however, the metal wedge has secretly been 

1579 It might seem as if the ritual were a little sexist; this is not the case. According to p. 17, it is 

prepared "for use in men's Camps. However, it may be used in mixed Camps by changing the 

pronouns [...]."


exchanged for a light papier-mâché wedge. Another test is to teach the 

"deceptiveness of the wine-cup" and aims to teach the candidate temperance and 

sobriety: A false wineglass is given to the candidate which can be held upside 

down without spelling its contents. There also is a photograph test in which an 

imitation camera on a pedestal, covered with ordinary black cloth, is used, from 

which a comic picture instead of the candidate's photo is procured. 

There are three optional test appended to the ritual (cf. p. 61-63), one being 

the lung test, in which the candidate has to blow into a mouthpiece to show the 

capacity of his lungs, but is instead covered with flour. Another test is the boxing 

test, where two boxers are blindfolded and wear belts which are fastened on the 

floor, so that they cannot approach one another too closely. A referee makes all 

the hits, while the boxers just strike the air. The third test is the trick gun test 

which evokes the Wilhelm Tell scene, it is to teach the confidence in his fellow 

Neighbors. An apple is placed on the candidate's head which a member has to 

shoot down, but instead, he shoots water out of the front-action rifle in the face 

of the candidate. Then it is the turn of the candidate to shoot down the apple, but 

this time it is a back-action rifle, and the candidate gets a free bath again. 

All these tests are rather infantile and may have been regarded hilarious in 

1945 when this ritual was published. A final trial is applied which is of a more 

severe notion. It is to prove the trustworthiness of the candidate: 

it is the custom of Modern Woodmen of America, after the candidate 

has passed through the ceremonies of his adoption, to administer to him 

a final test [...]. A trap is purposely laid to induce him to divulge the 

Passwords, which, in his obligation, he has especially promised not to 

give. (p. 59) 

After the candidate is caught in this trap, the Consul builds up suspense by 

stating that he is going to expel the unworthy candidate for a definite time, 

during which his membership shall be null and void: "The term of your 

suspension during which you shall be dropped will be for the full period (slowly) 

of -- one -- second! (One rap with gavel.) The time is up" (cf. p. 59). 

This comic interplay is an efficient lesson for the candidate to be careful as to 

whom he gives the secrets of the society. In this case no harm was done since the 

receiver already was in possession of the same.

636 


7.3.4 Knights of Pythias (K.O.P.) Ritual 1580 : 

Funny Tests and Knightly Games 

Since Supreme Chancellor van Valkenburg, the author of the Knights of 

Pythias Complete Manual and Text-Book, published in 1886, remarked that 

"Masonry, Odd-Fellowship, and Pythian Knighthood are all links of one chain, 

and powerful agencies in the refinement, culture, and elevation of fallen 

man," 1581 it is worth comparing the Knights of Pythias and the Masonic rituals 

and customs. We will find several similarities between the orders, which is not 

surprising, for it is generally acknowledged that "[m]en from the Masonic lodge 

frequently founded new fraternal groups, and in doing so they borrowed various 

elements of Freemasonry ritual and other customs. For example, Justus H. 

Rathbone, founder of the Knights of Pythias, borrowed ritualistic practices from 

the Masons." 1582 

As one of the oldest fraternal organizations in North America, the Knights of 

Pythias, dedicated to universal peace and goodwill, are still in existence, and at 

last count, there were 624 lodges in 44 states of the U.S. and in five Canadian 

provinces. 1583 The order was founded in Washington, DC, on February 19 th , 

1864, by Justus H. Rathbone, a member of the Masons and the Red Men. 1584 The 

founder, when only 19 years of age, had read the celebrated tragedy "Damon and 

Pythias" by the Irish novelist John Banim, and, without delving into Grecian 

history to verify the precise facts, he based his original ritual on this plot. 1585 The 

German poet Schiller had employed the story a century before in his ballad "Die 

Bürgschaft." It is the story of the friendship between Damon and Pythias, two 

members of the Pythagorean Brotherhood. Damon has opposed the pretensions 

of the tyrant of Syracuse, Dyonysius, who had gained the throne by fraud. 

Therefore, Damon is condemned to death. However, the tyrant grants him three 

days to see his wife and child for a last time (in the ritual; in Schiller's poem 

Damon has to wed his sister). Pythias remains a hostage for Damon. In the last 

minute, against the tyrant's expectations, Damon returns from his dangerous 

travels and saves his true friend. The tyrant is struck by this loyalty, spares both 

and asks to be accepted into their noble brotherhood, summarized by Schiller 

with: "Ich sei, gewährt mir die Bitte, in Eurem Bunde der Dritte". 

The Pythian Knights quickly gained popularity, and just two decades after the 

establishment of the order, van Valkenburg was able to say in his Manual that 

"our annual revenue is more than one million of dollars." 1586 Similar to the 

1580 

If not otherwise noted, quotations for this section are taken from Knights of Pythias Ritual, 1924. 

1581 

Cited from van Valkenburg, The Knights of Pythias Complete Manual and Text-Book, Preface, p. v. 

1582 

Quoted after Whalen by Schmidt, p. 23. 

1583 

cf. http://www.missouripythians.org/ 

1584 

Cf. Schmidt, p. 38. The "Red Men" or "Improved Order of Red Men" is a fraternal organization 

working its degrees in American Indian dress. 

1585 

van Valkenburg, p. 353. 

1586 

Van Valkenburg, Preface, p. vii.


Modern Woodmen of America, this order offered financial security to its 

members: 

The Endowment Rank, with its beautiful Ritual, provides safe and 

economical insurance for every Knight. It has already paid over two and 

one-half millions of dollars to the widows and orphans of our deceased 

brothers, and our members are now carrying over forty-five millions of 

dollars of life insurance in the Endowment Rank. 1587 

There are two further parallels between Masonry and the Knights of Pythias - 

both have established rites for their female relatives, and both have a "fun" order. 

Thus, in August 1888, the ritual and organization of the Pythian Sisters was 

approved by the Knights of Pythias. Interestingly, there were two different rituals 

created for the ladies, one by Joseph Addison Hill, and the other one by Mrs. 

Alva A. Young. This brought about two rivaling organizations, the Pythian 

Sisters of the World and the Pythian Sisterhood. One of the differences was that 

the former also admitted men, while the latter was exclusively for women. In 

1907 these two women groups consolidated and adopted the name of Pythian 

Sisters. 1588 Schmidt sums up the main similarities of the Pythian Sisters, the 

Rebekahs (female order of the Odd Fellows), and the Eastern Star Masons: 

By comparison, the Pythian Sisters have several things in common with 

the Order of the Eastern Star and the Rebekah Assembly: (1) neither 

group is accorded the status that is given to male lodges, even though 

each of these female orders was organized by a Mason, Odd Fellow, and 

Knight of Pythias, respectively; (2) neither group may initiate someone 

who is not related to a male lodge member [...]; (3) all three have a 

ritual patterned to some extent after the male rituals; (4) all three 

support their respective male lodges. 1589 

According to Schmidt, the Pythian Sisters, like other fraternal associations, 

are characterized by a decreasing membership. Thus, the Grand Temple of 

Nebraska boasted 1,595 Sisters in 1925, of whom were but left 918 in 1958, a 

number that sank in 1967 to 725. 1590 As the Masons have their "Master Mason's 

playground," the Shrine, the Knights of Pythias also have their past-time order: 

"The Pythians, like some of the other Lodges, have their 'fun' group, the 

Dramatic Order of the Knights of Khorassan (DOKK, referred to as 'Doakes' by 

the members). This order was founded in 1894." 1591 Membership is limited to 

Knights of Pythias, just as the Shrine is reserved for Master Masons, and the 

1587 Ibid. 

1588 Cf. Schmidt, p. 40/41. 

1589 Ibid, p. 41. 

1590 Schmidt, p. 41. 

1591 Ibid, p. 39.

638 


dress of the Doakes resembles in many ways that of the Shriners. For their public 

appearances, the Knights of Pythias had a special rank: 

In public parades and processions some members of the society, similar 

to the Masonic Knights Templar and the Patriarchs in the Independent 

Order of Odd fellows, are clothed in the military costume of the 

Uniform Rank. This rank is under the control of the Supreme Lodge, 

and only members with the rank of Knight are eligible. 1592 

Another, not so positive parallel between Freemasonry and the Knights of 

Pythias is the question of admitting colored people. We have seen the problem of 

recognition of Prince Hall Masonry. In the fraternity of the Knights of Pythias, 

"[m]emebership is open to any white man in good health, if he accepts a 

Supreme Being. Black applicants were denied membership (Supreme Lodge 

sessions of 1869 and 1871) [...]." 1593 In 1870 an amendment was passed that 

allowed maimed persons to become members. The race question was left over to 

appropriate committees when some members expressed the whish to delete the 

wording "white male" during the Supreme Lodge session of 1964. However, the 

matter failed to appear on the agenda of a later convention. 1594 

The high pretensions of van Valkenburg, however, "Soon our Pythian banner, 

with our motto of Friendship, Charity, and Benevolence inscribed upon its ample 

folds and waving lines of beauty, will be kissed by the breezes of every land 

beneath the circuit of the sun." 1595 , have not been fulfilled. It remains an 

American peculiarity, with reclining membership in the course of time. At their 

peak, the Pythian Knights had several thousand lodges spread across every state 

of the U.S. and Canadian Province, with a membership of nearly one million. 1596 

The K.O.P. fraternity is similar to Freemasonry, there also being a Grand 

Lodge at state level, and Subordinate Lodges at local level. The outer form of the 

ritual has many features in common with a Masonic ritual, and the stations of the 

officers resemble those of a Masonic lodge. Further, the candidate receives a 

lesson on death and is confronted with a coffin, like in Masonry and Odd 

Fellowship. As in Masonry, there are Opening and Closing Ceremonies, as well 

as three advancing ceremonies, comprising the rank of Page, Esquire, and 

Knight. There are also ceremonial directions included in the ritual for official 

visits (p. 26-28). The vocabulary, instead of belonging to the art of stonecutting, 

this time is taken from knighthood. Military orders are given, such as "Attention! 

Give the Grand Honors." (p. 28), "Recover! [...] Return swords!" (p. 28), or 

"Attention! Lower your visors." (p. 19). The signs are also emblematic of 

chivalry: 

1592 Ibid. 

1593 Ibid, p. 38. 

1594 Cf. ibid, p. 39. 

1595 Van Valkenburg, Preface, p. vii. 

1596 Cf. http://www.missouripythians.org/


[...] your fingers represent the bars of an open-barred visor, such as 

knights formerly wore on their helmets. As, in ancient times, a knight, 

entering a castle or camp of his friends, raised his visor to disclose his 

identity, so you, entering a Pythian castle hall, make this sign: ____. 

When going outside, where he would surely meet strangers and possibly 

enemies, he lowered his visor, to protect his face and to conceal his 

identity; so you, when leaving a castle hall, make this sign: ____. (p. 

106; Rank of Knight signs) 

On the altar are placed, instead of compass and square, one or two swords 

resting on the Bible ("book of law"). God is addressed as "Supreme Ruler of the 

Universe." The American Flag is saluted with the right hand military salute, 

similar to Craft Masonry (Allegiance to the Flag), and to the Modern Woodmen 

of America ("Woodmen's Honors"). The application prescriptions for candidate 

of the Knights of Pythias can also be compared to Masonic requirements. In 

order to join the K.O.P., a man has to be "of sound bodily health" and to "believe 

in the existence of a Supreme Being" (p. 29). 

The meeting room of the Knights of Pythias is not called lodge, but Castle 

Hall. The chief officer of a 

Castle Hall is the 

Chancellor Commander. 

The other officers are the 

Vice Chancellor, the Past 

Chancellor, the Master of 

Finance, the Master of 

Exchequer, the Keeper of 

Records and Seals (who 

corresponds to the Masonic 

Secretary), the Prelate, the 

Orator, the Master-at-Arms, 

the Inner Guard, and the 

Outer Guard. The members 

are called "Knights," the 

candidate is called 

"Stranger," and after his 

obligation, "friend."

640 


The Opening Ceremony, in conformity with the Masonic ritual, begins with 

the Chancellor Commander calling the members to order in the rank of Knight, 

and asking the Inner Guard to order the Outer Guard to clear the anteroom, close 

the door and allow no one to enter. The Master at Arms, just like the Senior 

Warden in Masonry, has the task to examine all present whether they are in the 

possession of the semi-annual password (which also exists in parts of Masonry) 

and the password of the rank of Knight. Then, like in Freemasonry, each officer's 

lieu of station and functions are explained. However, the four points of the 

compass are not crucial to Pythian Knights; the officers merely state that their 

place is left or right of somebody, not in the South or West. Contrary to 

Masonry, when all stations and duties have been explained, the Chancellor 

Commander asks, "What is the duty of every member of this order?", to which 

all reply: "To avoid anger and dissension; to work together in the spirit of 

fraternity; to exemplify the friendship of Damon and Pythias" (p. 14/15). Thus, 

the objectives of the order are outlined in the beginning. As the Chaplain now 

holds a prayer in Masonry 1597 , the Prelate "invokes divine assistance" (p. 15). 

Hereafter, the Opening Ode is sung ("God bless our knightly band! [...] God save 

the knights!", p. 15). Then follows a new ceremony: the Master at Arms is 

ordered to display the shield and arrange the altar. Since the lodge is open in the 

rank of Knight, he places upon the inner door a shield of the emblematic color of 

the rank. Then he opens the book of law about the middle and places the sword 

of defence in proper position. The arrangement is different in each rank: 

Rank of Page Rank of Esquire Rank of Knight 

In the Rank of Page, a blue shield is hung on the outer side of the inner door, 

and the book of law rests on the two swords crossed, with the hilts toward the 

station of the Chancellor Commander. In the Rank of Esquire, it is a yellow 

shield, and this time the two swords crossed rest on the book, the hilts again 

toward the station of the Chancellor Commander. In the Rank of Knight, the 

shield is red, and one sword is lying diagonally across the book, the hilt now 

toward the station of the Vice Chancellor. This bears resemblance to the Masonic 

custom to place the compass under the square in the First Degree (matter over 

spirit), to interlace square and compass in the Second Degree (balance), and to 

1597 Cf. Nizzardini (publ.), p. 11.


place the compass above the square in the Third Degree (spirit over matter). 

However, neither in the Pythian Knights ritual, nor in the manual and hand-book, 

an explanation for the arrangement of the swords could be found. 

The preparations for the Rank of Page are more elaborate than for the First 

Degree. In Masonry, the coffin (as a drawing on the carpet) is used in the Third 

Degree, however, in the first rank of the K.O.P., an open coffin, containing a 

skeleton, is placed on two trestles, covered by a black pall reaching to the floor. 

On the coffins are laid two crossed swords, with the hilts toward the Prelate, and 

on these the open book of law (just like the sword and Bible arrangement on the 

altar in the Rank of Page). According to the directions (p. 29), robes appropriate 

to the official stations can be worn. When the lodge-room is thus equipped, the 

Keeper of Records and Seal and the Master at Arms enter the ante-room, where 

the candidate is waiting, and ask him several questions which are similar to the 

sometimes practiced Masonic inquiry in the Chamber of Reflection. The Keeper 

of Records and Seal writes the answers into a book, and returns to the lodgeroom, 

where they have to be approved of. If they are found satisfactory, the 

Master at Arms retires to the ante-room and prepares the candidate by placing on 

him a white sash and blindfolding him. 

The entry into the lodge-room corresponds to the Masonic procedure; the 

Inner Guard asks who comes, and the Master of Arms replies that it is he with "a 

stranger who desires to be initiated into the mysteries of the rank of Page" (p. 

30), which in Masonry would have been "a poor blind candidate who is desirous 

of having and receiving a part in the rights, light and benefits of this worshipful 

Lodge" 1598 . The Chancellor Commander informs the stranger about the 

foundation day and the aims of the order, and then he is led to the Prelate who is 

to administer to him the obligation. The Prelate explains the meaning of the 

white sash, which reminds us of the white lambskin apron given to an Entered 

Apprentice: "White has ever been an emblem of purity; and to the members of 

this order it represents that purity of purpose essential to admission here." (p. 

33). Hereafter, the stranger is required to kneel on both knees and to put his 

right hand on the book of law. Before the stranger repeats the obligation, the 

hoodwink is removed to give him back all his faculties. The text resembles the 

Masonic one: 

I solemnly promise that I will never reveal the password, grip, signs or 

any other secret or mystery of this rank, except in a lodge of this order, 

recognized by and under the control of the Supreme Lodge Knights of 

Pythias, or when being examined by the proper officer of a lodge, or to 

one whom I know to be a member of this rank. 1599 

1598 

Cf. Masonic Ritual from New York, 1980, p. 30/31. 

1599 

For comparison of this first paragraph of the obligation with Masonry, see Section 4.4.2, 

"Alphabets and Cipher Writing".

642 


There is no cruel oath and no punishment in case of betrayal mentioned, only 

the stranger by this vow is "bound until death" (p. 36). The Prelate presents to 

him a sprig of myrtle which reminds us of the acacia of the Freemasons. 

However, the symbolism is not yet explained to the stranger, and he is conducted 

back to the ante-room for further instruction. There, the white sash is removed. 

Under the direction of the Master of the Work, the paraphernalia are removed as 

well. Then, the Master at Arms with the candidate approaches again the wicket 

of the Inner Guard. This time, he announces him with "a friend who desires to 

receive further instruction in the mysteries" (p. 38). The Vice Chancellor asks 

how he is to know that the "friend" has taken the obligation of the Rank of Page, 

and the answer is that he possesses the sprig of myrtle, which symbolizes the 

friendship which bound Damon and Pythias. The Vice Chancellor accepts this 

emblem and takes it from him, and instructs him in the secret work, comprising 

the knocks, the password, the signs, the motto, and the grip. After reciting the 

story of Damon and Pythias, the Vice Chancellor invests the "friend" with the 

blue jewel of a Page, bearing the letter F for friendship, and confers upon him the 

rank. 

The second rank is much more dramatic. The entry procedure is the same as 

for the first rank, but the candidate is escorted twice around the lodge-room by 

the Master at Arms, before he is presented at the altar. Then, the Prelate prompts 

him: "Advance your left foot, place your left hand on your left breast, close your 

right hand, raise your right arm as if to strike a downward blow, and repeat after 

me." (p. 48). In this "chivalric" pose, the candidate delivers the obligation of the 

Rank of Esquire. After that, he is explained that the jewel of the second rank is 

yellow and bears a C for charity; he likewise obtains the signs, motto, password, 

knocks, and grip. Then, he is led into the ante-room, where a test is applied: The 

Keeper of Records and Seal takes him to his station and directs him to fill out a 

form containing blanks for name, age, residence, occupation and mottos. The 

trap consists in the prohibition to write down the motto. If the candidate 

remembers his obligation, the Chancellor Commander praises him for his caution 

and confers the rank of Esquire on him. If the candidate has attempted, however, 

to fill in the blank, the Chancellor Commander holds an earnest speech about 

security that lulls to sleep, and the mistake he has made, and finally burns the 

sheet: "And now, as this, the only evidence of your error, turns to ashes, these 

friends blot from their memories all unpleasant recollections of the mistake by 

you made." (p. 59/60). The candidate is then invested with the jewel and obtains 

the rank. 

For the conferral of the third rank, the Master at Arms is clad in armor with 

sword at a "carry," when he enters the ante-room to fetch the candidate. The 

latter has to pledge that he will not reveal anything he may see or hear this night, 

and then he is likewise disguised, which has a symbolic meaning: 

To typify the protection which this lodge assures to all who worthily 

enter its castle hall, I place this shield upon your breast and this helmet


on your head; and, that you may not witness mysteries to which as yet 

you are not entitled, I lower this visor before your face. (p. 61) 

Thus "blindfolded," the candidate is conducted to the "armory" or some other 

suitable room, which must be in absolute darkness. The monitor previously has 

taken his station in one end of the room, or an adjacent chamber connected by a 

speaking-tube or opening. The candidate is ordered to raise the visor when he 

hears three strokes upon the bell, and is left alone. After two or three minutes, 

the Master at Arms gives slowly three strokes upon a gong. Meanwhile, the 

monitor holds a metaphorical monologue: 

The darkness which surrounds you is symbolic of life. Man sits in 

gloom, and the purpose of his existence is a mystery. [...] As you are 

now, helpless, alone, an unmanned barque upon an unknown sea, your 

heart-beats the only chart and log-book, hear what I would say [...]. 

(p. 62) 

Out of "the silence which entombs" him (p. 63), the monitor talks to the 

candidate about his duty to his fellowman, which consists in "pointing out the 

stars that shine beyond" to the relatives of a deceased brother after the "darkness 

of death" has come. When this pathetic speech is finished, the Master at Arms 

leads the candidate into the adjacent room. There, he meets "Pythagoras," 

clothed in a suitable costume, who instructs him that "he who seeks to discover 

must first learn to imagine" (p. 65). The wise man warns him that 

[t]he journey which is before you is to you unknown. It lies, perhaps, 

through flower-bespangled plains and verdant meads, where summer 

sunshine sifts through interlacing boughs, and perfumed zephyrs sigh, 

and music-throated birds entrance the listening air. It per-adventure 

winds its devious and uncertain way along the mountain side, where 

unscaled peaks their towering summits lift amid the thunder's sullen 

roar, and depths abysmal yawn beyond the treacherous precipice; or else 

where darkling rivers run, 'mid rayless gloom, through caverns 

measureless to man, down to a sunless sea. Mayhap it leads through bog 

and fen and foul morass, where hideous creatures climb and crawl, and 

slimy serpents cling and coil, and nameless, countless horrors lurk 

unseen. (p. 65) 

The description of the lurking horrors reminds us strongly of the Grotto's 

Cauldron Scene, but however fairytale-like it may seem, this address is to be 

taken earnest by the candidate. Resuming knighthood terminology, Pythagoras 

advises him that "You go to claim the golden spur that knighthood wears. To 

wear it, you must win it." (p. 66). Hereafter, the candidate is led to the Senate 

chamber by the Master at Arms. The candidate is seated. The Scribe, 

appropriately clad, takes his position at his desk and seems busy with his records,

644 


the Headsman in an appropriate costume and armed with an axe enters and also 

takes his position. The Senators, clothed in costumes, enter, marching in rows of 

twos, escorted by spearmen or a detachment of knights in uniform. In their left 

hands, the Senators hold a parchment scroll which are identical externally, but 

that of the first Senator must be blue on the inside, that of the second yellow, and 

all the others red. The Senators take their seats, while the escort retires and 

comes back with the King, who is announced by the Herald. 

The King greets the Senators with knightly courtesy and calls them "chosen 

guardians of the portals" (p. 68) through which all candidates must pass. The 

Master at Arms presents the Esquire who "seeks the right to wear the golden 

spur" (p. 69). The Senators are now each to name a test whereby the candidate's 

valor may be put to proof. The First Senator suggests a test by an oath which he 

thinks far better than any mere physical test. The Second Senator is of the 

opinion that such a test will not suffice and proposes to put on him the armor of a 

knight, give him a sword, and let him prove his skill. The Third Senator proposes 

a secret test which he names in cryptic language: "And so, let him be made to 

____ upon a ____of ____ of ____, set firmly in a solid slab of oak; and as he 

does, let each one look and listen, to see if in his face he show the pallid flag of 

fear, or by a groan give token of a coward soul." (p. 72). The Fourth Senator 

suggests to admit the candidate upon their faith in his integrity, and the Fifth 

Senator opposes this by stating that one must not give anybody one's perfect 

confidence until he is proven worthy. The Sixth Senator is different from the 

others: "I am, as all of you do know, a plain, blunt soldier. Trope and metaphor 

flow not readily from my tongue [...]" (p. 74). He tells the story of how the 

candidate once has saved his life when he lay wounded on a battlefield, and out 

of gratitude, he wants to meet any test imposed on the candidate. The Seventh 

and Eight Senators insist that this knightly offer be courteously refused, and the 

King does so. The Ninth Senator also wants to submit the candidate to a test, in 

order to teach him the crowning virtue of the order. Finally, the king lets the 

Senators vote: as they display their scrolls, so he will decide. Those who want a 

test have to display the blue, those who prefer that the candidate fight with his 

sword, have to show the yellow, and those who demand the test of steel, the red 

scroll. 

The test of steel is chosen. The Sixth Senator has declined to vote. Now, a 

trick test is applied, as we have seen so many in the Modern Woodmen of 

America. At first, the real construction is placed in front of the King, and the 

Master of the Work causes the floor-cloth and steps to be placed in position. It is 

thus described to the candidate: "You see that it is a solid slab of oak, in which 

are firmly set sharp ____ of ____" (p. 79). The candidate examines this 

instrument. Then, without him noticing it, it is exchanged for the fictitious test. 

He is required to remove his shoes and stand on the top step. The King insists 

that "[t]hat decision is supreme; from that edict, thus formally pronounced, there 

is no appeal. Therefore, I bid you instantly to ____, ____ ____ ____ ____, ____ 

____ ____!" (p. 80/81). In case the candidate refuses to obey, the attendants 

firmly seize him and place both his feet on the test. By this time, we have


guessed that the candidate is made to stand with his bare feet on the points of 

sharp swords, which, of course, are only made of rubber. 

The lesson has ended, and the candidate has to hear some more expositions. 

The proffer of the Sixth Senator to suffer in his stead was an example of the 

highest type of friendship, such as Damon and Pythias had for one another. 

Confidence, as the candidate had by undertaking the test of steel, is an outgrowth 

of friendship. Now, the candidate has to grasp the hilt of the sword which rests 

on the book of law, and repeat the obligation. After that, he receives the 

necessary instruction and passwords, all printed in a very secure cipher, ____. He 

is explained the sign of B, which stands for benevolence. Finally, he is made to 

kneel on his right knee and created a Pythian knight. The Chancellor 

Commander strikes him lightly on the left shoulder with the flat of the sword 

blade, saying "Be friendly (one blow), be cautious (one blow), be brave (one 

blow)". 1600 He then is invested with the "insignia of Knighthood" (p. 111). 

Jewels of a Subordinate Court of Knights of Pythias 

Chancellor Commander Vice Chancellor Past Chancellor 

Prelate Keeper of Records and Seal Master of Exchequer 

1600 Although we understand from the manual and text-book that F, C, and B designate friendship, 

charity, and benevolence, here another, more "knightly" interpretation is given.

646 


Master-at-Arms Inner Guard Outer Guard 

Attendants


Jewels of a Grand Lodge of Knights of Pythias 

Grand Chancellor Grand Vice Chancellor District Deputy Grand Chancellor 

Past Grand Chancellor Grand Prelate Grand Keeper of Records and Seal 

Grand Master of Exchequer Grand Master-at-Arms Grand Inner Guard 

Grand Outer Guard

648 


Jewels of a Supreme Lodge of Knights of Pythias of the World 

Supreme Chancellor Supreme Vice Chancellor Deputy Supreme Chancellor 

Past Supreme Chancellor Supreme Prelate Supreme Keeper of Records and Seal 

Supreme Master of Exchequer Supreme Master-at-Arms Supreme Inner Guard 

Supreme Outer Guard Supreme Representative

Chapter 8 - Categorization of Rituals 649 

8. Categorization of Fraternal Rituals in Social 

Context 

The following classification of fraternities will show that they have evolved 

around a special purpose, such as charity, insurance, sociability, etc. Sometimes, 

their activities comprise more than one of these categories. The outcome will 

prove that the Masonic institution differs from the worldly aims of the imitative 

orders, because it is rather ritual-oriented. Insofar, it is astonishing that "profane" 

dictionaries do not seem to see this difference and often equate Freemasonry 

with other, more issue-oriented "secret societies." At least this was the case in 

the past. But even some of the modern ordinary dictionaries apparently do not 

provide much information on the "real" aims of the Craft. 

The great American Lexicographer, Noah Webster, gives us this 

definition in his unrivalled Dictionary: 'FREEMASON, - One of an 

ancient and secret association or fraternity, said to have been at first 

composed of masons or builders in stone, but now consisting of 

persons who are united for social enjoyment and mutual 

assistance.' 1601 

The differentiation of Freemasonry from the competitive fraternities will 

show its distinction due to its high moral aims. However, in the following 

analysis also the dark side of Masonry shall be inspected, the infiltration of 

marketing strategies and the abuse as entertainment or cheap provider of benefit 

and insurance. The Debunker of 1929 expresses a rather pessimistic point of 

view when commenting on the reasons why people want to join a fraternity: 

[W]e find that the majority of members join an order through curiosity, 

with which is combined the self satisfaction of being able to wear the 

insignia and, after this has worn off, gradually develop into sustaining 

members who pay their dues and do not take any active interest in the 

affairs of the order. The new members who [...] have developed the 

"fraternal complex" become members of the uniformed bodies or 

regular lodge attendants with a view to getting into line for the offices 

or, as it is called, "going through the chairs." I venture to say that not 

one percent of the membership of fraternal orders attend meetings or 

work for the order in any way without some ulterior personal motive, 

whether it be vanity, ostentation, politics, personal gain or anything 

else. 1602 

1601 Quoted from The Masonic Review, vol. XXXI, from 1866, p. 303. The Merriam Webster's 

Collegiate Dictionary, 10 th edition, from 1996, p. 465, has not more to say on the subject than "a 

member of a major fraternal organization called Free and Accepted Masons or Ancient Free and 

Accepted Masons that has certain secret rituals." 

1602 Haldeman-Julius (ed.), p. 60.

650 

Chapter 8 - Categorization of Rituals 

Wearing the insignia of a popular order can influence business opportunities, 

as has been shown in Section 3.3 on Prince Hall Masonry: "[...] [M]embership 

was acquired through balloting after investigation and determination of moral 

worth. And hence the badge in the buttonhole meant, 'I am a gentleman patented 

after investigation and probation and guaranteed by my membership.' Again, this 

meant, in business life above all, tested credit worthiness." 1603 

8.1 Charity 

Take for example the argument that secret societies are to be justified 

because of their charities. It is true that a provision for sick and death 

benefits is part of the bait which most lodges of our day throw to those 

whose oaths, influence and money they wish to obtain. It is also true 

that some of these orders pay out large sums to their members annually 

in pursuance of these agreements. And these payments are said to be 

charitable! [...]. 

And yet all persons who choose to be informed know that accident 

and insurance companies are doing the same thing every day, call it 

business, not charity, and thank people for allowing them to transact the 

business for them. If the insurance companies should pose as benevolent 

organizations they would be laughed at, yet lodge men call their orders 

charitable institutions. 1604 

The previous sections have explained that Freemasonry is not intended to be 

a religious institution, and it is not conceived to be a charitable institution per se, 

either. In the ritualistic chapters, it was shown that three tenets of Craft Masonry 

are "Faith," "Hope," and "Charity." These tenets are personalized in many early 

paintings and on certificates of the order, often being illustrated as three angles 

descending Jacob's Ladder which rests on the Bible (cf. Section 4.6.2). They are 

guide-lines of Masonry as a moral and social institution. 

1603 Cited from Weber in Schmidt, p. 45. 

1604 Blanchard, p. 47/48.


Faith, Hope, and Charity 1605 

However, charity is not the main target of the brotherhood. It is a virtue 

expected of good men who have assembled to work on the "temple of humanity" 

and improve their own character. It is a fact that Masonry provides beneficial 

services for its members. These services cannot be called "charity," they simply 

mean that a brother has to help a destitute brother, and initiates who have joined 

the order for the purpose of receiving such advantages have a wrong conception 

of the fraternity's true moral aims: "Charity begins for Freemasons with their 

duty to aid other Masons at times of acute stress. These are usually during 

periods of sickness and death, or when a Masonic widow or orphan is in 

need." 1606 The same assertion is expressed by the following French quotation 

from a bulletin of the Grande Loge Nationale Français, dated 1963, which 

employs the famous metaphor of Freemasonry being a "widow" and the Masons 

the "widow's sons": 

La traditionnelle vocation à la défense de la Veuve et de l'Orphelin dont 

notre siècle parfois, serait-ce aimablement, prend pour nous Maçons, 

'Enfants de la Veuve', une signification qui peut sans doute échapper 

aux profanes, mais qui dépasse pourtant singulièrement le plan de 

l'anecdote. Notre Mère Universelle déplore la perte d'Hiram, comme, 

1605 Illustration taken from EOF, vol. I, introductory page. 

1606 Muraskin, p 134.

652 


identiquement ou en d'autres termes Isis, sans relâche, cherchait à 

retrouver Osiris... 1607 

This proves that the defense of widows and orphans is inherent to Masonry 

and its symbolism. However, there are also black sheep in Masonry who use 

Masonic charity for business reasons, for example too eager brethren who want 

to draw members or misunderstand the intentions of the Craft. It is true that the 

Masonic benefit system enabled the fraternity to compete favorably with 

"secular" organizations like sickness and burial societies, or insurance 

companies. In history, several Masonic leaders have tried to introduce 

compulsory relief systems but met with opposition among the brethren who 

thought it un-Masonic: "[...] [T]he fact that the new relief fund idea was similar 

to the practices of non-Masonic organizations, and promised to make Masonry 

more competitive with those organizations, was repulsive to many opponents of 

the plan; innovations in Masonry which resulted from imitation of other groups 

they considered degrading to the fraternity." 1608 

As an example, we would like to mention the actions of the black 

jurisdictions of Alabama and Georgia in the early 1900s. Both jurisdictions 

worked out endowment plans which were opposed by members who rightly 

claimed that Masonry preached the idea of free-will giving with no thought of 

return, and that a compulsory system of charity was not a voluntary act of giving, 

and therefore no charity at all. The Masonic jurisdictions of Alabama and 

Georgia 

[...] attempted to run their systems as if they were insurance companies, 

with members choosing whatever level of benefit they wished and 

paying higher or lower dues depending upon the amount they chose. 

Alabama Masonry, which was extremely concerned about training 

businessmen and acting in a businesslike fashion, succeeded in setting 

up a viable plan in a way that Georgia Masonry did not. 1609 

In fact, when the Grand Lodge of Georgia proposed the idea of a Grand 

Lodge Relief System in 1906, the committee rejected this proposal as un- 

Masonic. Only a year later, when this idea was revived, the proposal was passed, 

but the system failed because it was defective. Somehow the actions of these 

black constitutions can be excused, for - as we have stated in our chapter on 

"Negro Freemasonry" - there was a deficiency in black charity, institutionalized 

philantropy and insurance: "some action was mandatory because during those 

early years the Negro in Georgia was totally unable to secure insurance from 

1607 

Adhuc Stat. 1913-1963. Numéro spécial du Bulletin intérieur de la GLNF pour la commémoration 

de son cinquantième anniversaire, p. 23. 

1608 

Muraskin, p. 136. 

1609 

Ibid, p. 138.


stable and recognized insurance companies." 1610 Freemasonry in black society 

thus merely filled a gap where a major social function was missing. 

People who became Masons for the purpose of engaging in charity made a 

mistake. They should have become active in church or have joined other 

fraternal orders explicitly created for this purpose. Common charity, for 

example, is openly enacted by the "Master Mason's playground," the Shriners, 

who are dedicated to helping all kinds of people, which also serves as an 

advertising for this very extroverted order in the public. When we look at the 

framed certificate illustrated in the following, for example, we will notice the 

glorifying of the good deeds of the Shrine with regard to hospitals for crippled 

children. The little girl on crutches walks towards the emblem of the Shrine from 

which almost godly rays of good-will and generosity are emanating. 

Certificate for a Shriner who became a permanent contributing member of 

the Shriners' Hospitals for Crippled Children 

1610 Muraskin, p. 139. 

one of the Shriners' projects

654 


below: a Shriner wearing his fez and a Shrine clown making handicapped 

children happy 

Masonic charity depends strongly on the country and the form of Masonry 

that prevails there. As our background information chapter 2. has shown, 

Freemasonry in England, for example, is extremely dedicated to charity. The 

same is true for North American Masonry. Although it is against the Masons' 

customs to laud themselves for their good acts, there exist publications on 

Masonic charity in order to 

show the public how good the 

Masons are. One example is a 

small book by S. Brent Morris, 

Masonic Philanthropies. A 

Tradition of Caring, that gives 

profusely illustrated 

information on the investment 

of Masonic moneys for burns 

centers, crippled children's 

hospitals, childhood language 

disorder projects, treatment for 

birth defects, schizophrenia 

research, shoe programs and 

Christmas dinners for the poor. 

The summary on the right 

shows in a diagram how 

Masonic finances were 

distributed in 1990 to Masonic 

and profane institutions and 

programs alike. The data is 

based on figures compiled by 

the Masonic Service 

Association of the United 

States.


Finally, to illustrate Masonic charity - which is strongly connected with the 

Masonic insurance and benefit system - as it worked nearly a century ago, we 

would like to insert an advertisement for sponsors of a Masonic hospital from the 

1920s. It announces low membership costs for Masons, Eastern Stars, and 

Amaranths. Brethren and sisters from their own ranks have made this institution 

possible. Members will receive 6% on their investment. All surplus finances will 

go into a charity fund. The hospital professes that its object is service. 

Charity and benefit: advertisement for Mount Moriah Hospital (for the 

symbolic meaning of Mount Moriah see our chapter on technical 

terminology, Elements and Nature)

656 


This information shall suffice with regard to North American Masonic 

charity. In other countries, the Masons are less present in public, and therefore 

are less well known for their good deeds, for example in Germany. The situation 

is also different in France where the beneficial system raises other problems: 

Modern France is a welfare state, and there is little scope for organised 

charity on the scale adopted by American Masonry. Such organized 

charity as there is in French Masonry is devoted to widows and orphans 

of Masons, and indigent Masons. Despite the divisions in French 

Masonry, five grand bodies combined to support a Masonic orphanage 

and other in-house charities: GLNF, GLdF, GOdF, GLTSO and the 

women-only GLFF. Contributions are based per capita on membership 

figures. This presented a problem. The GLNF and GOdF base their 

figures on returns of membership from lodges, not on an actual headcount 

of Masons within the Obedience - and individual members often 

belong to several lodges. These two bodies withdrew support, and the 

orphanage is now maintained by the combined contributions of GLdF, 

GLTSO and GLFF. 1611 

Now let us leave the Masons for a moment and consider a similar fraternal 

organization, the Oddfellows. Here, we will notice a striking difference to the 

Masonic order as far as charity is concerned. The social conditions of the country 

during the advent of Oddfellowship are very important: Oddfellowship 

originated in England, and when it was introduced to North America, it arrived 

just at a blessed time: its birth fell into the first quarter of the nineteenth century, 

when the country had seen fundamental positive changes. It was the era of 

growing independence and self-determination. For the second time, North 

America had maintained her independence of Great Britain, and the newly born 

Republic had achieved a strong position among the nations of the earth. The 

social conditions of the people had improved, and the Republic was considered 

"the country offering the best homes, shelter, and advantages to the oppressed 

and the poor." 1612 The first presidential term of Monroe and the popularity of his 

doctrine had blessed the whole nation with a "tide of good feeling," and an "era 

of prosperity" 1613 : 

The coëval blessings attending the American people made it a most 

fitting period for the advent of American Odd Fellowship. Almost born 

in a manger, like many others of the truly great its birth was unhonored 

and unsung. Nursed in secrecy, performing its deeds of charity in the 

modest manner recommended by Divine law, its growth was unnoticed 

[...]. 1614 

1611 


1612 

Stillson, The History and Literature of Odd Fellowship, p. 66. 

1613 

Ibid. 

1614 

Stillson, The History and Literature of Odd Fellowship, p. 66.


North American Oddfellowship immediately dedicated itself to charity 

performed in secrecy. It thus is a child of its time, helping to improve the social 

conditions like an early labor union. Not only the male degree, but also the 

female affiliation, the degree of Rebekah, was aligned with charity. Clearer than 

in the female Masonic degrees, we can distinguish the role of the women 

dedicating themselves to benevolence, modesty, and constancy, thus following 

the Biblical example of Rebekah. While the androgynous Masonic degrees are 

still resplendent with mysticism, attractive ceremonies, and dangerous, 

troublesome, or joyous "travels," these are lacking completely in the Rebekah 

degree. Candidates of the Rebekah degree do not have to act or undergo any 

tests. They are only presented with certain female Biblical characters to accept 

them as their ideals. The following ode taken from a Rebekah ritual published in 

1928 shows that the stress is laid on the "social graces," which means that the 

"gentle sisterhood" is admonished to do good: 

Welcome, welcome, to a shrine, 

Where the social graces twine, 

Hallowed by a work divine, 

Blest in charity! 

Seal the promise, fraught with good, 

To the gentle sisterhood; 

Thus, of old, Rebekah stood, 

Type of constancy. 1615 

The same purpose of the order is found in the Opening Ode of the Rebekah 

degree: "Charity that faileth never, Calls to worship at her shrine, Here we bow 

and pledge forever, Labor in her cause divine." 1616 The Rebekah ritual declares 

its first and second objects to be to visit and care for the sick, to relieve the 

distressed, to bury the dead, to assist their members and families when in trouble, 

sickness, or want, to aid in the establishment and maintenance of homes for aged 

and indigent members of the I.O.O.F. and their wives, and homes for their 

orphans. 1617 Only as the third object is mentioned the cultivation of social and 

fraternal relations, which ranks among the categorization of sociability and 

conviviality. This is a main difference with regard to Freemasonry. Masonry's 

first object is not charity. It is the symbolic work at the "rough stone," the 

character of its members. 

At this point, we would like to comment shortly on the abuse of fraternal 

charity which has taken place in history. We have already heard about "tramping 

Masons" in our chapter on technical vocabulary. Like these false Masons who 

tried to unjustly receive brotherly charity, there were people who pretended to be 

Oddfellows in order to obtain benefit. The true Oddfellows had to defend 

themselves. In 1895, The Grand Lodge of Odd Fellows adopted a telegraphic 

1615 The Sovereign Grand Lodge of the I.O.O.F. (publ.), Ritual of a Rebekah Lodge, p. 36. 

1616 Ibid, p. 21. 

1617 Ibid, p. 7.

658 


cipher and key to be used for detection of impostors seeking to receive charity 

from the order, in the hope that this means might land some of these venturers in 

robbery and scoundrelism behind the bars and make an end of these begging 

"brothers": 

Telegraph Cipher and Key: 1618 

HOUSE Is in our city, holding a visiting card from your lodge, and asking of 

us financial assistance. 

FUNDS Shall we aid him, and draw on you to the extent of ... 

CASH Is in our city asking financial assistance, and claims membership in 

your lodge in good standing. 

RIVER Has your lodge a member in good standing by the name of ... 

BOAT He is an expelled member and has not been in good standing for... 

WHITE We don't know any such party, and he does not belong to our lodge. 

GRIP Draw on us for the amount of expenses incurred. 

CAUTION Look out for a fraud named ... 

SECRETARY He has a fraudulent card. 

FINAL A member of your lodge died here. 

BLOCK He is a fraud, and if he has a card or other papers from this lodge 

they are forgeries. 

RED Holding a visiting card from your lodge, died here. 

GREEN Wire instructions to us at once as to the disposition of his remains. 

YELLOW Is in our city and very sick. Claims membership in your lodge. Shall 

we give him attendance on your account? 

PURPLE We think best to bury him there. 

LODGE Forward remains to this place by... 

REGALIA Assist him and we will honor draft to the extent of... 

HELP Will your lodge pay nurse hire, and how much per day? 

8.2 Commercialization and Marketing 

Strategies 

Hold Masonry high; keep its dignity, its reputation unsullied. Do not 

mix it up with money and with barter. For it is written 'Render therefore 

unto Cæsar the things that be Cæsar's and unto God the things which be 

God's.' 

Money and trade belong to Cæsar. 

Masonry in men's hearts belongs to God. 1619 

Comparable to Jesus' tabula rasa when purging the temple of the merchants, 

Claudy makes a clean sweep with regard to Masons who take advantage of their 

brotherhood in the name of commercial success. Therewith, he hints at a very 

interesting point also for profanes. For, talking about trade in connection with 

Freemasonry, the first question we must ask ourselves is whether there exists an 

1618 Stillson, The History and Literature of Odd Fellowship, p. 173. 



internal market, that is trade between the brethren which could exclude and 

economically damage non-Masons. Does a strong fraternal bond induce 

nepotism? Is a brother obliged to deal with another because of the common oath 

at the altar? Claudy, in A Master's Wages, gives the following information to 

young and inexperienced brethren: 

The young Mason is faced with a problem [...]; 'must I trade only with 

Masons? Is it unMasonic to trade with the profane?' [...] Masonry is not 

a mutual benefit society, in the sense that the Rochedale Cooperative 

Society is one. That, and similar organizations, are formed for the 

purpose of promoting trade among members; they offer financial 

inducements to trade with their members. There is nothing like that in 

Masonry. There is no Masonic obligation taken at the Altar which even 

hints that a Mason must deal only with Masons. There is no Grand 

Lodge law, nor any lodge by-law, which compels such trading. It is 

therefore, not a violation of any Masonic law or obligation not to trade 

with a Mason. 1620 

This sounds almost too positive to be credible. However, Claudy continues: 

"But there is the obligation of brotherhood." 1621 This would suggest in-group 

preferences again. With unbiased logic, Claudy argues that every individual 

brother has to decide for himself how far the obligation of brotherhood is to be 

applied. In his eyes, when a brother has the choice between two merchants, he 

should follow his common sense. That is, when he has an offer from a profane 

selling the same article as a Mason but at lower cost, then the profane's offer 

ought to be accepted, of course. However, Claudy also states clearly that "[a]s 

between two merchants, one a profane, the other Masonic, both giving the same 

goods at the same price [...], the Mason should receive the Mason's trade." 1622 

The trade which has developed around fraternal societies and their outfit and 

emblems is amazing. A vast amount of Masonic book traders exists, and dealers 

for regalia offer their products in elaborate catalogues. Petty articles like 

(bumper) stickers, t-shirts with fraternal logos, lighters, suspenders, etc. are sold 

at auctions, in esoteric shops, or by online trading. This includes fun articles like 

tie tacks or cooking aprons with the emblem of the "Knife & Fork Degree," or 

humorous postcards, depicted elsewhere in this paper, to name the least sincere 

products. Let us view some bumper stickers acquired at a German store for 

Masonic goods: 

1620 Ibid, p. 65; bold print added. 

1621 Claudy, A Master's Wages, p. 65. 

1622 Ibid.

660 


The publicity slogans are sometimes very effective. Eye-catching slogans are 

used, like the triple motto "one world - on mankind - one brotherhood," or the 

phrase taken from the German national anthem, "Brüderlich mit Herz und 

Hand," on the German car sticker. The forget-me-not was a sign of recognition 

among the Masons during the Nazi regime, where the square and the compass 

could not be displayed in public without danger. Today, this symbol is known to 

German Masons like the "Two Ball Cane" wordplay is common to their 

American brothers. 

Advertising for Masonic products is one thing. Despite our aversion towards 

this form of trade, as the author of this paper we had to take refuge to such 

dealers in order to gain material. However, sometimes the Masonic logo, the 

square and the compass, or other symbols are used to advertise for profane 

goods, which is totally against the philosophy of Freemasonry. Masonic authors 

have expressed their disgust at such "un-Masonic conduct," and warned the 

neophytes thereof. As Claudy puts it, 

[...] there are a horde of abuses committed in the name of Masonic 

business [...]. One of these is the use of the words "Mason" or 

"Masonry" or "Masonic" or any similar expression, in advertisement, 

literature, or business. It is against the laws of Masonry to use its 

influence, its words, its symbols, for business purposes. The square and 

compasses is your pride on your coat lapel; it is your shame upon your 

business card. 1623 

A further abuse, according to Claudy, is the demand, in the name of 

Masonry, for business favors that would not have been granted without a 

Masonic background. Freemasonry has high tenets and is no gathering place for 

money makers and speculators. Insofar, Masonry distances itself from other 

fraternal orders that welcome in-group commercialism. 

The Masons have tried to prevent a misuse of their name and symbols by 

including corresponding restrictive articles in their By-Laws. In the following, 

four different books of constitutions will be observed as to how they deal with 

the commercialization of the Craft - the laws of the Grand Lodge of 

Pennsylvania, those of the Grand Lodge of California, of the Grand Lodge of 



Iowa, and of the Grand Lodge of Tennessee. Thus, as stated in The Ahiman 

Rezon or Book of the Constitution of the Right Worshipful Grand Lodge of Free 

and Accepted Masons of Pennsylvania, dating 1916, 

Sec. 7. No Brother shall use his Masonic connection or Lodge 

Certificate, or expose any Masonic emblem as a sign, in his business 

transactions. 1624 

Painting or placing emblems on sign-boards, business cards, or 

circulars, or the use of Masonic devices to obtain customers, by those 

who have more faith in Freemasonry than in their wares, is prohibited. 

Proceedings of 1870 

[...] 

All schemes in business affairs to attract patronage or support by the use 

of Masonic emblems are contrary to the teachings of Freemasonry. 

Proceedings of 1892 

[...] 1625 

As to the protection of Masonic emblems, the Constitution of the Grand 

Lodge F. & A. M. of the Jurisdiction of California states in its 1923 edition, 

Section 167c., that "[t]he use of Masonic emblems and devices on business or 

political cards or signs, or by way of advertisement, except for legitimate 

Masonic purposes, is strictly forbidden. (1920.)" 1626 And with regard to the 

protection of the Masonic name, the same Grand Lodge maintains in Section 

167d. that "[n]o Mason shall give the Masonic name to any business, concern, 

association, or calling, organized or prosecuted for profit or for a livelihood. 

[1920.]" 1627 The Californian laws prohibit in detail: 

167e. No Mason shall use or be a party to the using of the word 

Masonic as a part of the style and title or designation of any business 

firm, concern, company, association, or enterprise whatever, unless such 

business shall be the printing or publication of Masonic books, papers or 

periodicals, or the manufacture and sale of Masonic supplies, or unless 

it shall be a cemetery or burial association, temple association, hospital, 

employment bureau, or relief association, or Masonic club, conducted 

wholly by Masons and only for the use and benefit of Masons or 

Masonry. 1628 

1624 

Grand Lodge of Pennsylvania, The Ahiman Rezon or Book of the Constitution, p. 63. 

1625 

Ibid, p. 196. 

1626 

Grand Lodge F. & A. M. of the Jurisdiction of California, Constitution, p. 147. 

1627 Ibid. 

1628 Ibid.

662 


The quotation above shows a number of exceptions insofar, as advertising 

within the Masons' own circle and solely for the benefit of Masonry is allowed. 

For example, a printer of Masonic books may use the Masonic name or emblems 

as a logo, an example of which will be added on one of the following pages of 

this section. Advertisements for employment are illustrated in Section 3.3.5, and 

an ad for a hospital is depicted in Section 8.4.1. The Constitution and Code of 

the Grand Lodge of Iowa, 1928, makes a similar distinction between allowed and 

non-allowed marketing strategies: 

f. Use of Word 'Masonic.' 

No Mason shall use or be a party either as principal or employee to the 

use of the word 'Masonic' as a part of the style or title of designation, or 

any business firm, concern, company, corporation, association or 

enterprise whatsoever; unless such business shall be for the authorized 

printing or publication of Masonic books, papers or periodicals, or for 

the manufacture and sale of Masonic supplies; or unless it be a 

cemetery, burial association, temple association, hospital, employment 

bureau, or relief association controlled and conducted wholly by 

Masons or Masonry. The same rule shall apply to the use of Masonic 

symbols and phraseology peculiar to Masonry. 

The solicitation of business in violation of this section is 

prohibited. 1629 

An example for "phraseology peculiar to Masonry" will be furnished in this 

section with regard to an advertisement for a Bank with the title "He Has Taken 

Three Degrees." Finally, the last book of constitution examined is The Masonic 

Code of the Grand Lodge of Tennessee, in its seventh and revised edition from 

1958. The Tennessee laws do not make any exceptions but declare that misusing 

Masonry as a commercial institution is un-Masonic: 

12. Masonry is not a commercial institution, and it is unmasonic [sic] 

for any member to use his Masonic membership or his membership in 

any organization requiring Masonic membership as a prerequisite, as a 

basis for promoting the sale of a commercial product or for soliciting 

funds or other contributions in connection with an advertising campaign 

or commercial enterprise. 1630 

Oddfellowship seems to have the same high demands as Freemasonry and 

likewise reproaches traders who misuse the abbreviation I.O.O.F. or the initials 

of the order's tenets, "friendship, love, truth," for marketing purposes: 

Odd Fellowship was growing in popularity as the Order increased in 

wealth and influence. Odd Fellows were to be met on every hand, and 

1629 Grand Lodge of Iowa, The Constitution and Code, p. 141. 

1630 Grand Lodge of Tennessee, The Masonic Code, p. 83/84.


the knowledge of the fact that a man in business was a member of the 

Order, or likely to become one, brought a most desirable class of 

patronage to his door. Members began to resort to a use of the emblems 

of the Order in advertising. Even the aristocratic saloon keeper put a 

three-link pin conspicuously in the centre of his spotless white 

shirtfront, hung up a sheet of pink paper cambric decorated with the 

cabalistic letters "F.L.T." or "I.O.O.F.," and talked Odd Fellowship for 

patronage. The Grand Lodge heard of this speculation in its symbols, 

and promptly enacted a law, the enforcement of which punished those 

who used, or sanctioned the use of, any of the emblems, name, or 

mottoes of the Order, in the prosecution of a private enterprise. 1631 

Odd Fellowship and Freemasonry are not the only secretive societies that 

were and are abused for commercial strategies. Another group suffers from 

advertisements on its costs: the American college fraternities who, allegedly, 

have Masonic ancestry (cf. our chapter 8.5 on sociability). Several clever firms 

have used these popular youth associations and their names and symbols for 

marketing their products - from shoe companies, producers of cram outlines for 

students, to make-up manufacturers. Thus, Paul Rich, professor of International 

Relations and History at the University of the Americas, Puebla, Mexico, states 

in his paper "Freemasonry and other Secret Ritualistic Societies: Problems in 

Inter-Cultural and International Research": 

As for the honor fraternities [...], they still retain the Greek and key 

motifs of their predecessors, but perhaps the line of descent has become 

tenuous. The profane world has intruded. In the early 1950s the Bates 

Shoe Company began advertising a line of Phi Bates, but the attorneys 

for Phi Beta Kappa advised against bringing suit. Upsetting were the 

Fybate Lecture Notes, a commercial venture of cram outlines that 

enabled students to pass exams without taking classes. Equally 

annoying was a line of Phi Beta panties and brassieres that was 

introduced in 1963. A letter of complaint from Phi Beta Kappa was 

dismissed with the company's reply that 'I am sure you will agree, 

however, that there was no trade mark infringement involved because of 

the dissimilarities of the goods and services involved.' Max Factor 

makeup followed with an eye makeup promoted as Eye Beta Kappa and 

Bloomingdale's opened boutiques its stores under the name of Phi Beta 

Caper. 

When Cappuchino High School in San Bruno, California, started an 

honor society named Phi Beta Cap, Phi Beta Kappa protests fell on deaf 

ears. 1632 

1631 Stillson, The History of Odd Fellowship, p. 143. 

1632 Quoted from http://mailweb.udlap.mx/~rich/papers/phibetadelta.html

664 


Masonry as a name can also be abused. For instance, let us look at 

Freemasonry for the blacks in the United States, Prince Hall Masonry. This type 

of the order has experienced the same economic advantages as the white 

fraternity, but as a suppressed minority group, Afro-Americans needed them 

more badly than the whites. The Afro-Americans wanted to become like the 

whites, and one way to achieve this was money. Therefore, black Masonry - next 

to its fundamental moral teachings - also provided teachings in business 

management. Naturally, there were no courses offered or things like that, but it 

was passed from brother onto brother quietly in form of brotherly love: "One of 

the skills Masonry tries to instill in its devotees is an appreciation of and ability 

in business management. This ideal receives practical expression in the 

determination of the leaders of the fraternity to teach governing officials, if they 

do not already possess it, the rudiments of 'sound' business procedure." 1633 

Specific data of the misuse of Masonry for economic improvement are rare since 

the Masons are ashamed of these facts, however, it cannot be denied that black 

Masons were and are active in securing jobs for their brethren and training them 

in business practice: 

While the Order has provided formal channels for aiding members to 

obtain employment, more significant has been its function as a meeting 

place where individual members can cooperate on an informal basis. In 

a manner similar to the white Masons, members of the fraternity have 

used the organization to improve their economic status. Exactly how 

often they have made use of the Order for this purpose is impossible to 

determine, not simply because the activity is unofficial but because 

Masons are reluctant to discuss it because of its apparent manipulative, 

and therefore 'un-Masonic,' character. 1634 

As a social institution, black Masonry has trained its adherents in different 

professions. The members were able to acquire knowledge as lawyers, orators, 

journalists, etc. These skills could be useful in their life out of Masonry as well, 

and their pride to be Masons often enough opened them the way to work in 

certain companies, even white ones, since "Masonry" was a good reference for 

them. To be a Mason means to be full of integrity. Masons are tested, and 

consequently, somebody who is a Mason and applies for a job must have a 

proven good character, too. 

As an economic empire, black Masonry also had its own banks. The egoboosting 

effect goes so far that Grand Lodge leaders declared their moral 

institution a business: "The Grand Lodge of Alabama has always been ready to 

laud its own business acumen. The Grand Master of that state in 1939 proudly 

boasted that through the endowment fund 'the Masonic Grand Lodge has become 

a business as well as a Fraternal organization.' " 1635 Thus, it is not astonishing 

1633 Muraskin, p. 128. 

1634 Muraskin, p. 154. 

1635 Ibid, p. 129.


that the profane world, noticing the things going on, connect Masonry with 

capitalism: "Masonry's enthusiasm for business and its efforts to create a 

business sector is part of the black middle class's general optimism about 'black 

capitalism." 1636 

Masonry also deals with building or buying Masonic temples, sometimes in 

conjunction with nearby lodges in order to buy a district temple. Sometimes, 

Masonic lodges buy buildings in which they also house commercial or rental 

property in order to be better able to pay for the building: "The necessity of 

choosing and renting to tenants, and supervising their operation provides other 

jobs and experience for entrepreneurially-oriented Masons. 1637 Another 

important point is the stock market. As Muraskin states with regard to the estate 

business, "[t]he preferred form for such ventures is a public corporation with 

ownership of the stock in the hands of individual members and the lodges as 

units. The whole process provides countless opportunities for acquiring business 

acumen." 1638 Talking about stocks, for those interested in seeing a genuine 

Masonic share below is illustrated a security the author of this dissertation has 

bought at an online auction. It is a promissory note of the Tonopah Masonic 

Corporation from the mining sector and stems from the year 1914. 

1636 Ibid, p. 146. 

1637 Ibid, p. 130. 

1638 Ibid, p. 130. 

promissory note of Tonopah Masonic Corporation, 1914

666 


The rich deposits of Tonopah, Nevada were discovered in 1901. The district 

soon developed into a consistent producer of gold and silver, luring many 

adventurers to seek their fortune there, and among them were the Masons. Some 

historical information on the Masonic activity during the Nevada gold rush is 

provided on the Internet: 

[...] with the influx of the excited throng came members of the Masonic 

craft to seek their fortunes in this new El Dorado, heralded over the 

country as another possible 'Comstock.' However enthusiastic the 

sojourning brethren in Tonopah may have been, and with whatever 

eagerness they may have anticipated the organization of a Masonic 

lodge in the town of their adoption, their plans were doomed to miscarry 

[...] through natural causes [...]. This agent was first known as the 

'Tonopah Sickness' [...]; eventually the disease was designated as 'The 

Black Plague.' 1639 

As an annex, several ads are included that show the abuse of the Craft for 

commercial reasons: firstly, an ad for Mumm champagne playing with the 

Masonic symbolic term "a Mason's word." This word is very secret, denoting the 

Divine name. It got lost with the death of Grand Master Hiram Abiff, and is refound 

in the Royal Arch Degree. The inventor of this thoughtful advertisement 

has found another interpretation of the "Ineffable Name": it is "Mumm." The 

word "Mumm" can be seen as a homonym to "murmuring," or "mumbling," 

terms underlining the secrecy of Masonry, whose dark ritualistic words - in the 

eyes of certain profanes - must be whispered. Further, the square and compass 

symbol, including the letter G, is displayed on this ad. 

Masonic Postcard advertising for Mumm champagne (auction photo) 

1639 Cf. http://store.yahoo.com/scripophily/nevboygolmin.html by © 1996 - 2001 Scripophily.com ®


The symbol of the square and compass is also displayed in the Virginia Text 

Book, containing 'The Book of Constitutions', Illustrations of the Work, Forms 

and Ceremonies, with a Digest of the Laws of the Grand Lodge of Virginia, in its 

19 th edition from 1944. Here, the symbol is an advertising for the Masonic Home 

Press who printed this text book. The initials of the company's name are set in 

the space between the compass and the square 1640 . This is almost a sacrilege 

since in Masonry, this space is reserved for the letter G (on Masonic jewels, 

sometimes for the sun or the moon): 

ad for a printing press for Masonic books 

In the following, ads from Masonic and Eastern Star magazines that are all 

bad examples for what Masons should not do - advertise for profane goods or 

services using Masonic emblems or titles for reference. One of these ads 

promises special conditions to Masonic purchasers of its products, another 

invites brothers and sisters to deal with the seller. Some even use elaborate word 

plays with reference to the Craft to attract the attention of Freemasons. A special 

note to advertisers in one of the magazines promises to the sellers high-class 

buyers and to the buyers reliable merchandise - as if Masons were more 

trustworthy than profane dealers. To the Masons who read these pages we would 

like to say that this is not against their institution - we have merely tried to 

support the theory that there exists preferential treatment among fraternal 

members, even if the righteous ones distance themselves from turning their 

valuable institution into a business. 

Freemasonry has tried to defend against such advertisers by forbidding them 

to use Masonic names or symbols. Thus, in Pollard's book on Masonic humor 

appears the story, according to the "Wisconsin proceedings," i.e. the written 

minutes of lodge sessions, a Masonic youth order, the Job's Daughters, were not 

allowed to use the name of the Craft for their baby sitters bureau advertisement: 

1640 Illustration taken from Dove, p. 2.

668 


Commercial Enterprize [sic] 

The Wisconsin proceedings record the fact that a brother desired 

authority to have a group of Job's Daughters use the following statement 

on printed cards: 

'Baby Sitters Bureau 

for Masonic families' 

It was ruled that the word 'Masonic' was being used for commercial gain 

by individuals or outside organizations. 1641 

Ads for goods, services, or institutions, respectively 

sold, offered, or run by Masons, employing Masonic 

symbols or titles for means of reference 

Ad for a funeral director and embalmer, mentioning that he and his wife are members of 

Imperial Chapter; found in The Masonic World, March, 1924, p. 51. 

Ad for hair dresser and manicurist, 

inviting Eastern Star sisters to visit. 

Taken from The Eastern Star 

World, May, 1926, p. 24. 

1641 Pollard, p. 38.


Advertisement for real estate business, taken from a magazine of the Ligue Universelle de 

Francs-Maςons, 1980. 

Masonic 

symbol of 

joined hands 

in a triangle 

i.e. member of the 

Ligue Universelle 

de Francs-Maçons 

Masonic 

symbol of 

three points 

Ad for regalia, presents, and decorations, employing the Masonic square, compass, and acacia 

branches. Taken from le carré long, N° 4, 1982, p. 40.

670 


below on the left: ad for a three-year course in physical education for women, found in The 

Eastern Star World, May, 1926, p. 42. It employs the Masonic symbol of the three points. 

above on the right: 

ad for mechanical service 

(aviation) using the Masonic 

symbol of a square (which 

can also figure as a profane 

sign), combined with a 

technical sign (gear wheel) 

and a symbol alluding to 

aviation (a dove somehow 

resembling the Holy Ghost 

symbol). Printed in le carré 

long, N° 3, 1982, p. 7. 

on the right: 

ad for a car repair shop and 

tire seller, offering "best 

reception, best conditions, 

and best service" to 

members of the Ligue 

Universelle de Francs- 

Maçons. Found in a 

magazine of the Ligue from 

1980 (no page numbers 

given).


Ad found in The Masonic World, March, 1924, p. 52. 

Word play: Masonic Masters or master tailoring specialists? The words "high grade" remind 

us of "high degrees" (hauts grades), and "select" alludes to "Select Master." Masonry is the 

"Royal Art," of which the reader is reminded by the adjective "artistic." 

Word play on the Three Degrees of Masonry and the working tools: ad for a bank in The 

Masonic World, March, 1924, p. 2

672 


To the advertisers in The Eastern Star World, May, 1926, p. 52: an "exceptional quality in 

purchasing power" is promised since the readers of this Masonic magazine constitute 

"potential, high-class buyers of reliable merchandise." 

8.3 Insurance and Financial Support 

It was obvious when the principle of life insurance had become 

established that lodgism would seize upon it to popularize secret society 

methods. That has been done and hundreds of insurance orders have 

been organized, have taxed their members for a few years and then died, 

while scores of them still exist, some tottering to their fall and all of 

them destined to extinction. While they last, most of them have men 

elected to read prayers, have solemn lectures given, and along with this 

have the initiations in order that they may have fun at the expense of the 

men they invite to join. 1642 

In order to deal with the problem of insurance fraternities, the history of 

economy in America in the late 1800's has to be considered, especially the social 

conditions. Since the state did not provide insurance for the population, and the 

development of private insurance companies was still in its infancy, the 

fraternities tried to fill this market niche. It is not astonishing that many people 

were drawn into fraternal orders that had thrown out this bait. The question 

remains, why the necessity of secret rituals and oaths? Blanchard has raised this 

problem at the beginning of the 20 th century: 

Why does mutual insurance need secrecy? It does not need secrecy, 

secrecy needs mutual insurance. [...] If secret societies wish to act as 

insurance companies why do they not pull down their blinds, open 

offices instead of lodgerooms, print statements instead of rituals, 

prayers and burial services, and go into business like honest men? 1643 


1643 Ibid, p. 50.


In a way, he is right, however, Blanchard forgets that there were no or not 

many competitive ordinary insurance companies yet, when the fraternal ones 

opened their market. And when these arose, we can imagine that the secrecy then 

made sense, because now the fraternal organizations had not only their service to 

compete with the ordinary insurance companies, but were able to offer 

something more, something special: mysteries. Or so-called mysteries, as we 

have seen in our chapter on non-Masonic rituals. When we compare the Masonic 

ritual to the other fraternal rituals, it becomes evident that the so-called 

"ceremonies" of the benefit associations are less elaborate, less beautiful, and 

contain lesser or imitated symbolism. This is quite obvious, because the "rituals" 

were not the principal aim of these beneficial societies, and therefore, less work 

was invested in inventing a special terminology and symbolism. Their 

"ceremonies" really were a marketing strategy and advertisement to join their 

order. That proud titles, glittering decorations, and costumes were a lure to join 

such fraternal orders, is also expressed in Revised Oddfellowship Illustrated: 

The secret orders have exhausted the vocabulary of kingcraft and 

priestcraft, which have scourged our race for six thousand years and still 

scourge it. And, during all that time, regalia, mock mysteries and 

sounding titles have been their stock in trade and tools of 

incantation. 1644 

It cannot be said often enough that we have to distinguish between fraternal 

societies that were founded for the one and only purpose to provide insurance, 

their "rituals" being a merely ornamental side-effect and secondary aim, and 

those fraternal orders which see their essence in moral and ethical lessons, and 

simply provide some sort of optional insurance for their members. Freemasonry 

is one of the latter. The Security Benefit Association and the Modern Woodmen 

of America belong to the former. The International Order of Odd Fellows is not 

so easy to classify, for in its beginning in England it was still a benefit 

association, but acquired more and more spiritual contents after its introduction 

into America. However, it offers an organized beneficial system, not just some 

optional measures, has never lost its true character in spite of some 

transcendental acquisitions, and therefore we are strongly inclined to list it 

among the first group. 

The next question is, were the fraternal benefit or insurance societies of the 

last 115 years successful? Did they really give their members what they sought 

when they became initiated? We find in a Christian book from 1903, intended to 

be a "brief treatise for busy people and specially intended for ministers and 

teachers," a discussion of the fraternal organizations prevalent in America at that 

time, such as temperance lodges, insurance lodges, industrial orders, patriotic 

lodges, and college fraternities. Although this book, Modern Secret Societies, 

was written from a radical Christian point of view, it accurately describes the 

economic and social conditions in the late 1800's. Therefore, we want to pick out 

1644 Cook (publ.), Revised Oddfellowship Illustrated, p. 225.

674 


the author's analysis of the efficiency of Insurance Lodges. He names a few of 

those who were active then, e.g. "The Golden Lion," "The Iron Hall," "The 

Foresters," "The Home Forum." 

One of the crying evils of our time is that men live out their income 

each day and have no reserve for investment or a time of trial. The 

result of this imprudence is that multitudes who might accumulate a 

competence never do so and that other multitudes come to actual want. 

As a protection against such a tragedy some sort of life insurance might 

be justified, but it were a thousandfold better that men should save and 

invest than that they should be compelled to get sick or die in order to 

secure a part or the whole of their savings. I knew a man who received a 

good salary, had only two in his family, and yet belonged to several of 

these insurance orders. When, after fifteen years he lost a position, 

before he had been out a month he had applied to two of the lodges for 

relief. For some reason he shortly after drank carbolic acid and died. 1645 

This statement raises strong doubts as to the efficiency of fraternal insurance 

companies. Even the membership in several of them was of no help to the poor 

man mentioned above. Of course, we have to keep in mind that the Christian 

writer of this evaluation is an enemy of fraternal organizations and therefore does 

not argue objectively. However, he is not the only contemporary who advises 

against said organizations. Ezra A. Cook, the publisher of the exposés 

Freemasonry Illustrated (copyrighted 1904) and Revised Oddfellowship 

Illustrated (1888) expresses the same thought with regard to Odd Fellowship, 

several comments being on the failure of the I.O.O.F. to be a good benefit 

association: 

That there is no benevolence in the payment of the benefits of the order 

is further shown by two brief quotations from [...] Grosh's Manual: 

'That we require the poorest applicant to contribute as much as the 

wealthiest, is true.' 'We pay the rich member, when sick, the same 

amount per week that we pay to our poorer brethren.' This ought to 

forever settle the question of the 'benevolence' of the order. 1646 

Revised OddfellowshipIllustrated also mentions the social injustice that 

benefits were only paid in Odd Fellowship when the brother was in good 

standing, that is when he had paid his dues regularly. Sometimes, there might 

have been the case that a member failed to pay the dues before his sudden death, 

and therefore, his funeral was refused by the fraternity: "Those men may have 

paid dues regularly for twenty-five or thirty years, and drawn out nothing; but 

dying five cents in debt, after paying hundreds of dollars, would deprive them of 


1646 Cook (publ.), Revised Oddfellowship Illustrated, p. 34.


the funeral benefit!" 1647 It seems that the benefit system of the order was not 

without faults. But then, we have to keep in mind that the above-mentioned two 

exposés were also published with the intention to keep Christians out of such 

orders. Presumably, the warnings against fraternal benefit association result from 

religious reasons, and not clear economic analysis. Let us look at the other side, 

which is not less subjective. 

The insurance fraternities themselves in their advertisements tell a 

completely different story, of course. We want to pick out only one of these 

brochures, illustrated on the left. It is from the Brotherhood Accident Company, 

incorporated in August 

1892, for Odd Fellows only. 

This leaflet bears no date, 

but we estimate that it stems 

from the 1920's. It is of 

special interest here for two 

reasons: first, because it 

employs the myth of "riding 

the goat," which will be 

dealt with later in our 

corresponding chapter on 

trivialization. Second, 

because it uses the 

ceremony of the Degree of 

Brotherly Love of Odd 

Fellowship for advertising 

purposes. As to its layout, 

on the back it shows the key 

ring tag, comparable to the Masonic tag also illustrated in this chapter. Its 

number could identify the bearer. As an additional stimulation, this ad promises 

a free tag with each purchased insurance policy. 

Inside the brochure, there are three poems. One is a very clumsy poem about 

how "Papa rode the goat" in an Odd Fellow lodge - but luckily, the Brotherhood 

Accident Company exists, so no matter whatever the brethren do with you in 

their initiation ceremonies, if you are insured, nothing can go wrong. This gives 

the impression that Odd Fellowship is a "fun" society without any high moral 

standards, which is denied so anxiously in the ritual. 

The next poem, entitled "Jericho Road," describes the happenings in the 

Second or Degree of Brotherly Love, that is the story of the good Samaritan. The 

last two stanzas contain the advertising for the insurance company, and the 

marketing strategy here consists in an equation of the Brotherhood Accident 

Company (B.A.C.) with the good Samaritan. As we have seen in the chapter on 

the I.O.O.F. ritual, the Second Degree teaches that the one who has mercy on 

you and helps you in your difficulties is your only true friend. Therefore, since 

1647 Ibid, p. 184.

676 


the priest and the Levite have passed by the wounded traveler, the Samaritan 

proves his friend by saving him. The fifth stanza of the poem thus ends with 

"You are greatly encouraged, a friend you have found," and continues in the last 

two stanzas by making the B.A.C. a synonym of the good Samaritan: 

And now my dear brother, as you are 

passing to Jericho, 

Just halt long enough and hear what 

you ought to know, 

For one dollar per month, or only three cents per day, 

We protect you and yours as you 

pass down the way. 

The Brotherhood of Boston, is your 

friend indeed, 

Because when you are helpless it 

comes to your need, 

Then apply for a policy, for you 

cannot but see 

You are unprotected, without insur- 

ance in the B. A. C. 

In our chapter "Commercialization and Marketing Strategies" we have hinted 

at the disgust of Masons and Odd Fellows alike for traders who misused their 

sacred symbols for advertising. The Grand Lodge of the I.O.O.F. even 

sanctioned the speculation with its symbols and tried to punish this abuse. 

However, it is not difficult to believe that such forms of advertisement were 

rather successful, because they talked directly to the consumer, mentioning his 

own experiences in the fraternity, and doing this with humor. The initiate has just 

learned in the Degree of Brotherly Love how important it is to have friends in his 

life, and now there is an insurance company that offers to be his friend. Why 

should he say no? The loud color and layout of this little brochure, depicting 

Papa riding the goat, is a further bait to open it, read it, and maybe purchase a 

policy. However, the climax is the third poem, which due to its black humor 

appears very macabre, not to say tasteless. In any case, it is an eye-catcher: 

The "Brotherhood" Pays the Bills 

Yes I lost my leg by trolley, By a premature explosion, 

And a hand and arm eloped When I happened to be nigh, 

In a head-to-head collision, I was shot across some houses, 

When the trains were telescoped. And came down without an eye. 

In a hotel conflagration Rendered somewhat slow of motion 

All my hair was burned away, By these accidents, I failed 

And they found me 'mid the ruins To escape an automobile, 

Bald as on my natal day. And my left toes were de-nailed.


And since then I've made my progress, Though I'm weary sore and battered, 

Remembering these daring feats, There's one comfort 'midst my ills 

In a carriage which a servant For I'm a "Brotherhood" member 

Pushes slowly thro' the streets. And the "Brotherhood" pays the bills. 

It will be an interesting future task for some student of economy or sociology 

to find out whether fraternal insurance companies or ordinary ones were more 

popular among the American population in the late 19 th and early 20 th centuries. 

Certainly, this is also a question of the region, for in big cities the clients of 

insurance companies certainly differed from the ones in rural areas, having 

different ambitions and predilections (secrecy, brotherhood, etc.). For many 

brethren, membership in such a fraternal organization surely meant nothing but 

having a jolly good time, with some goat-riding, and we can imagine that this 

was rather the case in rural districts. It is also clear that "profane" insurance 

companies were competing with Masonry, causing the latter a loss of 

membership. The Masons were in a dilemma, since on the one hand, they had to 

defend their confessed purpose to belong to an ethical institution designed for 

self-improvement, and on the other hand they had to fight for attractiveness by 

offering security. The following statement, although formulated with regard to 

Prince Hall Masonry for the colored people, certainly is valid for Freemasonry in 

general: 

In their attempt to maintain standards, the Masons were reluctant to add 

the type of insurance feature that other fraternities used to attract a 

membership. They did not want to appear to be competing for 

adherents, nor to be forced to lower their requirements in order to 

maintain the system. Ultimately, many Masonic jurisdictions did give in 

to the pressure but worked hard to prevent the subordination of their 

social functions to their insurance role. 1648 

Another side of insurance fraternities, which cannot be neglected here 

although this problem leaves plenty of room for prejudice and speculation, is the 

case of abuse. Thus, Blanchard enumerates a case that allegedly happened 

among the Modern Woodmen of America, where dead bodies were invented in 

order to receive benefit. We are not able to verify this special case, but most 

certainly there were some "black sheep" among many righteous brethren. 


Another fact which has to do with the question, is that insurance lodges 

have a relation to the crimes of murder and suicide. It is true that all life 

insurance is liable to the same objection, but that does not avoid the 

difficulty. It is a misfortune that any one should ever have a money 

interest in the death of another. When it is the case that one has such an 

interest the temptation to murder on the one hand and suicide on the 

other springs into being. Along with these comes another, viz., the 

temptation to buy a corpse and attempt to defraud the order. Those

678 


familiar with the history of the Modern Woodmen will remember the 

facts unearthed by Dr. P.L. McKinnie, respecting the founder and head 

of the order. He seemed to invent dead men in order to realize on their 

bodies. 1649 

Masonry is not and has never been a benefit organization. Its main purpose, 

as we have seen in the rituals, is to improve the character of its members, the 

stones to complete the temple of humanity. However, Masonic history is replete 

with instances where brethren joined for other reasons than "working the rough 

stone." For example, Daniel Wilson has formulated the thesis that Goethe got 

himself initiated with the purpose of watching and regulating the Masonic order 

from a political and administrative point of view. 1650 Others joined the order out 

of curiosity, or in the hope of getting a higher rank in their profession. Another 

point which in the past has undoubtedly attracted and possibly still lures some 

profanes to become members in the Masonic fraternity is the fact that insurance 

for the members is provided, as well as support for their widows and orphans, 

homes for the old and crippled, and funeral service. The creation of Masonic 

relief systems has the consequence that the Masons do not donate their tributes 

voluntarily as a sign of charity and goodwill, but pay in a fixed sum with the 

expectation of receiving corresponding aid when in need themselves. This is 

contrary to the order's tenet of benevolence: 

The relief systems have had negative as well as positive effects [...]. [...] 

[I]t is important to point out that organized, compulsory relief plans 

may very well have damaged Masonry's ability to create a viable 

tradition of philanthropy among its membership. No matter what 

Masonic leaders have liked to believe, their systems have been a form 

of impersonal insurance, not unlike that purchased from private 

insurance companies. Men pay and ultimately expect, as their right, a 

return on their money. It is a rational form of investment in the future, 

not a free-will, selfless act of charity. 1651 


1650 Cf. Wilson, p. 15 ff. 

1651 Muraskin, p. 141. 

tag of the Masonic Protective Association


The illustration above shows a medal of The Masonic Protective Association, 

Worcester, Mass. The tag was worn by a Mason and says on its back that the one 

who finds it should telegraph the number 331779 to the M.P.A. when the holder 

is injured or unconscious, because it will identify him. This association paid 

sickness and accident indemnity to Masons only. However, we have to repeat 

here that in Freemasonry, insurance is rather a side product and not the principal 

purpose of the society. Of course, it is a convenient concomitant and might have 

been the reason for less sincere persons to join the order. The satirical brochure 

"The Debunker" from 1929 states in an article on fraternities in general, 

including the Masons, that "[t]he insurance salesmen are, of course, regular 

attendants at all meetings and solicit new members, before the novelty of the 

order has worn off and while they are still in the frame of mind to go to all 

lengths to help in every way their newly discovered 'brothers.'" 1652 This 

observation proves that certain individuals abused fraternal organizations to sell 

their products and to gain a new, illustrious clientèle. We cannot exclude that this 

might also have been the case in Freemasonry, especially in the last 150 years 

when people were less enlightened with regard to the true principles of the order 

due to secrecy and a lack of public relations work. 

When we consider Prince Hall Masonry for colored people, history shows 

that the black Craft was and is strongly connected with insurance. For example, 

the founding fathers of black Masonry in Philadelphia had established the Free 

African Society, one of the oldest mutual benefit associations for blacks. 

Muraskin defends the black Masonic institution, claiming that its achievements 

in improving the social conditions of black citizens were great, and reproaches 

such critics who try to reduce Masonry to the insurance feature while its true 

purposes lie elsewhere: 

While ultimately dues-paying insurance did become a widespread 

feature of Masonic life, the reluctance of the Masons to make charity 

impersonal and automatic shows that the Order was not simply an 

immature form of insurance company. Too many scholars have ignored 

fraternities such as Masonry except insofar as they were the precursors 

of 'secular' insurance companies. Insurance, and business generally, are 

key elements of Prince Hall Freemasonry, but the fraternity cannot be 

reduced to it. 1653 

1652 Haldeman-Julius (ed.), "The Debunker" (1929), article: "Debunking Fraternal Lodges," written 

by an anonymous calling himself Past Master, p. 60. 

1653 Muraskin, in a footnote, p. 136.

680 


Ad for the Monarch Accident Insurance Company, taken from the back of the title page from 

The Masonic World, March, 1924


Advertisement for the Massachusetts Protective Association, taken from 

The Masonic World, March, 1924, from the back of the magazine

682 

8.4 Patriotism and Politics 


Anderson's Constitutions of 1723, which contain the landmarks that 

constitute for many Masons the "basic law" of Freemasonry (whether such a law 

exists or not will be dealt with in our conclusion), mention under the heading "Of 

the Civil Magistrate Supreme and Subordinate" the following statement with 

regards to politics: 

A Mason is a peaceable Subject to the Civil Powers, wherever he 

resides or works, and is never to be concern'd in Plots and Conspiracies 

against the Peace and Welfare of the Nation, nor to behave himself 

undutifully to inferior Magistrates [...]. So that if a Brother should be a 

Rebel against the State, he is not to be countenanc'd in his Rebellion, 

however he may be pitied as an unhappy Man; and, if convicted of no 

other Crime, though the loyal Brotherhood must and ought to disown 

his Rebellion, and give no Umbrage or Ground of political Jealousy to 

the Government for the time being; they cannot expel him from the 

Lodge, and his Relation to it remains indefeasible. 1654 

This shows that a Mason has to be a good citizen, in whatever country he 

lives, and that he has to keep out of plots, conspiracies, and rebellions. This is 

one of the "universal" principles of Masonry. However, it has been shown in the 

introductory Chapter 2 how differently the particular countries deal with this 

problem. Thus, in France and Italy for example, politics have well merged with 

lodge affairs, but this will not be debated again in this document. We have also 

seen in the chapter on Negro Freemasonry that Masonic journals have given their 

readers recommendations to vote for Masonic politicians, and that Prince Hall 

Masonry for the blacks has fought for the civil rights. As the German Masonic 

dictionary states, Masonry is in favor of legality and abhors illegality, therefore 

obliging its members to obey the laws of their country. The IFL further states 

that Masonry is not responsible for individual members behaving contrarily to 

the Masonic maxims, because such actions are not supported by the fraternity as 

a whole. Moreover, Masonry distances itself from power politics, while on the 

other hand urging cultural politics, which are not the same: "Kulturpolitik, 

welche die Freimaurerei im Sinne der Aufklärung, des Fortschrittes, der 

Humanität betreibt, hat mit Machtpolitik, Tagespolitik im gewöhnlichen Sinne 

des Wortes nicht das geringste zu tun." 1655 Although political and religious 

discussions are not allowed in the lodge for reasons of tolerance and harmony 

among the brethren of different creed and nation, a general liberalism in 

Freemasonry can be observed: 

1654 

Cited in The Masonic Service Association of the United States, Anderson's Constitutions of 1723, 

p. 80. 

1655 

IFL, p. 1222.


Die freimaurerische Auffassung des Wesens der [Politik] fußt auf der 

ethischen Idee der Gerechtigkeit, da die Freimaurerei eine ethischphilosophische 

Gesellschaft ist. An sich befaßt sie sich überhapt nicht 

mit [Politik]; die Satzungen der Großlogen schließen jede Bemengung 

der Körperschaften, des Bundes als solchen, mit politischer 

Einflußnahme aus, den Logen ist Beschäftigung mit [Politik] nicht 

gestattet. Soweit sich aus den Grundgesetzen staatsphilosophische 

Ableitungen ergeben, anerkennt die Freimaurerei selbstverständlich das 

Primat des Rechtes vor der Gewalt und steht infolgedessen vielfach 

weltanschaulich den Ideen des Liberalismus [...] nahe. Die Freimaurerei 

tritt entschieden für Legalität, gegen Illegalität ein und macht es 

demgemäß ihren Mitgliedern zur unbedingten Pflicht, die 

Landesgesetze zu beachten. 1656 

Therefore, there appear no political influences in the rituals of Freemasonry, 

e.g. no statements about or criticism of state leaders. Consequently, there will be 

no traces of such in imitative orders, either. However, patriotism is strongly 

connected with politics. Are patriotic sentiments allowed in Masonic rituals? Do 

they exist at all? Are they not against the professed universality of Freemasonry, 

since they underline a special nationality? How are patriotic values treated in the 

various fraternal orders? Our next topic will be whether there are traceable 

patriotic ceremonies or at least patriotic feelings in the rituals of the fraternal 

orders analyzed in this paper. We assume that patriotism occurs only in the 

American rituals. Therefore, in this evaluation the Flag of the United States will 

serve as our key symbol, since it is a very obvious and visible patriotic emblem, 

not a mere allusion. Coil's Masonic Encyclopedia critically comments on the 

appropriateness of a Flag Ceremony: 

Following World War I, many Grand Lodges authorized and [...] 

required lodges to make formal introduction and presentation of the 

National Colors at each meeting. The Flag, when introduced, is placed 

in the East. In some places, a ceremony for the retirement of the Colors 

has also been adopted, and the pledge of allegiance may be given. This 

is another instance where the universality of Freemasonry suffers, 

for an alien could not be very comfortable in a lodge where everybody 

else pledged allegiance to a flag for which the visitor had no duty 

whatever. It has been reported that, in some lodges near the United 

States-Canada boundary, both national flags have been introduced into 

the lodges. It remains a debatable question whether a Masonic lodge 

should invade such domains and undertake to pick and choose between 

nations or emphasize nationality of the brethren. 1657 

1656 IFL, p. 1222. 

1657 CME, p. 252; bold print added.

684 


Whereas Coil doubts the appropriateness of a Flag Ceremony for reasons of 

tolerance, Henderson and Pope in their reliable work Freemasonry Universal 

from 2000 describe "Flag Ceremonies" as a must: "All American lodges must 

display the American Flag within the lodge room. The ceremony involves certain 

lodge officers retiring from the lodge to collect the Flag, and re-entering to 

present it to the Master. The Master then leads those present in a Pledge of 

Allegiance, which is usually accompanied by the singing of America or The Star- 

Spangled Banner." 1658 According to Henderson and Pope, in American Masonic 

opening ceremonies, the Flag is represented, and in the closing ceremonies, it is 

retired with a similar ceremony. In many North American jurisdictions, the Flag 

Ceremony takes only place at certain meetings such as the annual election. But 

in every jurisdiction, a Flag Ceremony is obligatory in the opening and closing 

ceremonies of Grand Lodges. 1659 

In the following, the different rituals dealt with in Chapter 8. will be 

examined as to their inclusion of patriotic values. When referring to American 

Masonic rituals we will define "patriotic ceremonies" as executing particular 

formations, processions, or ritualistic actions that deal with the Flag. In 

opposition to this, we shall define "patriotic feeling" as the sentimental 

mentioning of the mother country, of national heroes, of wars and battles, or the 

singing of national anthems, etc. The result is that we can distinguish four 

groups: group 1 has no Flag present during its ceremonies, and does not evoke 

patriotic feelings; group 2 has no Flag present but evokes patriotic feelings in a 

different way; group 3 has a Flag present and pledges honor to the Flag, group 4 

has a Flag present and has in addition a more elaborate Flag Ceremony, 

consisting of a special song, a procession, a particular formation of officers, an 

obvious ritualistic quest for patriotic values, etc. The results are as follows: 

1) To the first group (no Flag, no patriotic sentiments) belong 

• the Heroines of Jericho; 

• the Security Benefit Association. 

2) To the second group (no Flag, but patriotic sentiments) belong 

• the American Masonry of Adoption by Albert Pike (the 

officers who labor in "Asia", i.e. the Venerable Master and the 

Admirable Mistress, are to teach there "Truth, Justice and Love 

of Country") 1660 

1658 


1659 

Cf. Ibid. 

1660 

Pike, The Masonry of Adoption. Masonic Rituals for Women Complete with the Verbatim Degree 

Lectures and the "Secret Work," p. 2.


3) To the third group (Flag present) belong 

• the American Craft Masonry 1661 (Flag Ceremony; Allegiance 

to the Flag; patriotic songs and remarks). 

• The Holy Royal Arch (American Flag on the right of the 

Treasurer) 1662 

• the Order of the Eastern Star (which leaves it open for the 

Chapter to decide whether after the Opening Ceremony, the 

Flag is to be presented: "If the Flag of the Country is 

presented, it should be presented at this time, and should be 

placed in the East, at the right of the presiding officer." 1663 ); 

• the Amaranth (pledging Allegiance to the Flag 1664 ); 

• the White Shrine of Jerusalem (displays national Flag, whether 

of the U.S.A. or Canada); 

• the Modern Woodmen of America (Flag is saluted with 

"Woodmen's Honors"); 

• the Knights of Pythias (Flag is saluted with military salute). 

4) To the fourth group (special Flag Ceremony or ritualistic 

procedure) belong 

• the Grotto (M.O.V. P.E.R.): 

The opening of every Grotto should be preceded by 

the posting of the National Flag with appropriate 

ceremonies. It is suggested that, if the Grotto has a 

Patrol, a Color Guard in uniform be used and at a 

given signal the Band, Orchestra, or a Pianist play a 

patriotic march [...]. The Colors will then be posted in 

the usual manner, followed by the singing of the 

National Anthem. This may in turn be followed by the 

Pledge of Allegiance. 1665 

• the Order of DeMolay (the Flag is presented near the altar; 

the Standard Bearer walks the Flag through the "Chapter;" 

one of the "seven jewels" and one of the "seven candles" on 

the altar are called "patriotism"); 

1661 

Although in the rituals employed for this paper, the stage directions do not mention the Flag or 

Flag Ceremonies, we here rely on the statement by Henderson and Pope that each American lodge 

must display the American Flag. 

1662 

Cf. Grand Chapter of Royal Arch Masons of the State of California, Ritual of the Grand Chapter 

of Royal Arch Masons of the State of California, 1993 edition, p. 112. 

1663 

General Grand Chapter, Order of the Eastern Star, New Ritual of the Order Eastern Star, 1940, p. 

35. 

1664 

Cf. Macoy, The Amaranth, 1963, p. 41 (U.S. Flag), p. 53 (Allegiance to the Flag). 

1665 

Supreme Council M. O. V. P. E. R. (ed.). Grotto Forms and Ceremonies, p. 6.

686 


• the Order of the Rainbow for Girls (the Flag is placed at the 

station of the officer "Patriotism; " among the 

"treasures" hidden in the "Pot of Gold" that the 

candidate finds are a little Flag, a copy of the 

Declaration of Independence and of the 

Constitution, and a list of the names of Masonic 

Presidents of the U.S.A.); 

• Job's Daughters (the Flag is carried through the "Bethel" in a 

procession; "America the Beautiful" is sung). 

It is not easy to draw conclusions out of this chart. Let us view group 1 first. 

Here, it is surprising that the Security Benefit Association has no Flag 

Ceremonies, whereas the Woodmen have, while both orders are benefit 

fraternities. However, the Modern Woodmen of America have a more elaborate 

ritual, more content, more metaphors, etc., while the Security Benefit 

Association has only a very short and dry ritual, coming immediately to the main 

point, protection. It is rather an advertising ceremony containing few moral 

thoughts, mainly established for insurance purposes. The ritual of the Security 

Benefit Association is merely a marketing trick to gain members, and it is not 

even a good one. Maybe this is the reason why this organization did not bother to 

include a Flag Ceremony. The Woodmen have much suspense in their 

ceremonies, almost like a social club performing a theater play, and therefore can 

afford to act as true Americans and give the "Woodmen 's Honors" to the 

national emblem. 

It is further astonishing that the colored women of the Heroines of Jericho do 

not mention a Flag in their ritual. Perhaps they wanted to distance themselves 

from the U.S.A. as another race, but there is no evidence to support this thesis. 

Here, too, it may be due to simple negligence. One would have to compare 

different rituals to check whether it was intended not to pledge Alliance to the 

Flag, or whether it was left out by mistake. 

In order to support the thesis that the American Masonic Craft ritual evokes 

patriotic feelings, we are going to enumerate two instances where patriotic 

sentiments are expressed in the ceremonies by means of songs and remarks. 

Thus, in a relatively modern American Masonic ritual (published 1980 in New 

York) there occurs a passage that evokes strong patriotic feelings through the 

soft playing of background music. This takes place in the Fellow Craft degree, 

just after the candidate has received a lecture on the "seven arts and sciences," 

arriving at the science of music. This part, in which "The Star Spangled Banner" 

is played, proves the patriotic sentiments of the Masons. Moreover, "Home 

Sweet Home" is played, which adds to the patriotism a tint of sentimentality. The 

scene that is described is the one of a soldier who has fallen on the field of honor 

for his mother country, and dying, hears in the distance the melody of "Home 

Sweet Home":


Music is the art which affects the passions by sound. [...] It is a 

language of delightful sensations far more eloquent than words; [...] it 

dissolves and inflames; it melts us in tenderness, and excites us to war. 

(Organ plays Star Spangled Banner) 

The martial strains of national airs heard on the field of battle have 

thrilled the soldier's heart, causing him to burn with an emulous desire 

to lead the perilous advance, and animating him to deeds of heroic valor 

and sublime devotion; amidst the roar of canon, the din of musketry, 

and the carnage of battle, he sinks to the dust. Raising himself to take 

one long last look of life, he hears in the distance that plaintive strain: 

Home, Sweet Home. 

(Organ plays Home Sweet Home, first softy and then louder.) 1666 

The phraseology, "it melts us in tenderness, and excites us to war" already 

anticipates the feelings that are to be evoked in the candidate, mediated by the 

power of music. And this peculiarity is not prevalent exclusively in the Craft 

ritual from 1980. It seems to have been inherent to American Craft Masonry 

from the 19 th century on, or maybe right from the beginning. The pathos is even 

greater in the older rituals. When we look at the corresponding lecture in Simons' 

Standard Masonic Monitor from 1888, we will find very romantic directions for 

the organist: 

The Organist will now commence playing with tremolo, as soft as 

possible, gradually increasing and diminishing, until the word "WAR," 

then play two strains of "Marseilles Hymn" with full organ; then very 

soft until the words "plaintive strain," then play four lines of "Home 

Sweet Home," with tremolo; then very soft and plaintive until the word 

"universe" when the entire Lodge will unite in singing "Be thou O God 

[...]." 1667 

The text about the dying soldier is the same as in the modern Craft ritual. 

However, in the manual of 1888, there is a supplementary accompanying text to 

the song "Home Sweet Home," which evokes sentimental feelings connected 

with childhood: "It was our mother's evening hymn, that lulled us to sleep in 

infancy [...]." 1668 Hereafter, in both the ancient manual and the modern ritual, a 

hymn dedicated to the Deity is sung, which is considered the climax of the 

musical power: "but it never sounds with such seraphic harmony, as when 

employed in singing hymns of gratitude, to the Creator of the universe." 1669 

There are numerous prayers and hymns to God in the Masonic Craft ritual, but 

religious aspects will not be considered at the moment. 

1666 Nizzardini (publ.), p. 114/115. 

1667 Simons, p. 85. 

1668 Simons, p. 86. 

1669 Simons, p. 87, and Nizzardini, p. 115.

688 


There is another hint at patriotism in the charge of the Third Degree that 

gives the candidate guidelines for his behavior, referring to the "greatness" of the 

U.S.A.: 

Make others know always that a gentleman stands before them. The 

teaching of this degree, then, is that it is your duty to make the most and 

the best of yourself. It is your duty as a man among men; as a son, or 

husband, or father; as a citizen of this great Republic; as a duly 

obligated Master Mason; as the most glorious climax of all created 

things; for the true man is the human image of the Mason's God. 1670 

Group 3 tells us that most androgynous orders have a Flag present and pledge 

allegiance to it, without making a great fuss about it. The same is valid for other 

fraternal orders, like the Woodmen and the Knights of Pythias. The Flag belongs 

to the furniture of their meeting places, but it is not treated in a very special way, 

since the focus lies on other symbols. 

Group 4 is very interesting. It shows that "fun" organizations stress their 

"Americanism," to underline that their Illustrious Potentates are all good folks 

and good Americans, mostly with great pomp. These are also the orders which 

like to show off in processions through the streets, where the members can boast 

their shiny jewels, badges, and uniforms. Such formations are similar to military 

marches and therefore have a flair of patriotism about them - even when the 

"Knights" do not fight real battles any more. But what is most striking is the fact 

that quasi-Masonic youth organizations create a real to-do about Flag 

processions and ceremonies. The Rainbow Girls find hidden treasures like the 

Flag, the Declaration of Independence, and the Constitution of the U.S., and both 

the Rainbow Girls and the DeMolay boys have objects (e.g. jewels, candles) or 

officers named "Patriotism." This proves that the rituals are intended to teach the 

young people to be good Americans. If there were not so many other religious 

and moral tenets of these youth orders, one could suspect that they are abused for 

infiltrating political schemes (even if only positive ones) in the children's minds. 

There remains the question, what about Masonic rituals from other nations, 

do they equally contain allusions to patriotism? A survey referring to all the 

other countries is beyond the scope of this dissertation. We can only speak for 

the few European rituals we have acquired for comparative purposes, namely a 

Scottish Craft ritual from 1915, a Mark Ritual printed in London, and a German 

Craft ritual that was worked some time between 1874 and 1935 by the "Grand 

Lodge of the Sun" at Bayreuth. 1671 In none of them occur any patriotic 

sentiments, neither in songs, nor in the ceremonies, and there is no Flag 

displayed, as expected. Without being able to furnish any more material from 

other countries and times, we would like to put up the hypothesis that patriotism 

1670 Nizzardini (publ.), p. 192. 

1671 We have consulted The 'Standard' Ritual of Scottish Freemasonry (1915) and Kessinger 

Publishing Company (ed.), The Secret Rituals of the Masonic Grand Lodge of the Sun. For the 

other "non-patriotic" rituals, see bibliography.


is typical of American rituals. There is little of it in Craft Masonry, but quite a lot 

in quasi-Masonic, Co-Masonic, and other fraternal orders, especially in youth 

organizations. Obviously, such youth orders were seen as an opportunity to 

educate the children in accordance with patriotic values. 

Finally, we would like to take a short glance at European Masonry for 

comparison. Without being able to prove any patriotic expressions in the 

ritualistic wording, we can find a trace of patriotism in European lodges during 

the lodge after-proceedings: Thus, in English lodges where banquets including 

Masonic fire and toasts are common, the first toast is called "Loyal Toast" and is 

dedicated to "the Queen and the Craft." It is proposed by the Master and is often 

followed by singing the first stanza of the National Anthem. 1672 Likewise, at the 

supper taking place in Irish lodges, "toasts are limited to 'Ireland' ('The Queen' in 

Northern Ireland), the Grand Master and Grand Lodge, and any toast appropriate 

to the occasion." 1673 This proves that the political situation, i.e. the belonging of 

Northern Ireland to the United Kingdom, has an influence on the toasts dedicated 

to the political authorities of the country. 

8.5 Publicity and Sociability 

It seems paradoxical that a secretive society should carry its procedures into 

the public. However, in the 18 th century, Masonic processions with the members 

wearing full regalia were common. Such events were sometimes ridiculed by 

non-Masons, for example the Gormogons who organized a mock procession of 

which there exists a satirical painting by Hogarth. Today, in the United States 

there are still a few public Masonic ceremonies, for example funerals, 

installations, laying of cornerstones, and the dedication of Masonic buildings. In 

countries that are more secretive about Freemasonry (e.g., Germany) they do not 

exist or are not propagated that much. Public Masonic activities have one 

advantage and one disadvantage - on the one hand, they earn the Freemasons a 

good reputation because of their good deeds, and on the other hand, they provide 

anti-Masons with a target when exhibiting some of their unusual customs. 

Masonic symbols can be found in urban development and city planning, as 

well as in architecture. That Masons should give their temples a Masonic 

appearance is quite obvious and cannot be disputed. They are free to exhibit their 

emblems on their monuments and buildings just like any other culture, religion, 

or community. But that the plans of whole cities should be made according to 

Masonic geometry seems almost a conspiracy to many non-initiates. This might 

have to do with the ancient superstition of the people in relation to "holy 

1672 Cf. Henderson and Pope, vol. II, p. 103. 


690 


grounds" or drawn circles when calling the devil who will not hurt the person 

standing within the circle. The Masons equally seem to claim "their ground." 

Thus, several people believe that Washington, D.C., was laid out according to 

Masonic principles (see also Section 10.3 on anti-Masonic comics). Whether this 

is true or not - it should not raise conspiracy theories among the population. 

Geometrical figures have always been appointed some mythological sense or 

another in the past, but the city planners and architects of today surely did not 

mean to attribute any devilish symbolism to buildings like the Pentagon. It may 

also be that squares, circles, and triangles occurring in the formation of streets on 

a town map are merely incidentally. However, there exist some obvious 

evidences of Masonic influence on urban development, for example with regard 

to Sandusky in Ohio, whose town map shows the symbol of the square and the 

compass 1674 . 

Streets of Sandusky, Ohio, in the shape of square & compass 

entrance to the Deutsches 

Freimaurer-Museum at Bayreuth, 

displaying the square & compass 

1674 Cook (ed.), Did You Know?, p. 21.


façade of an Art Nouveau house in Wuppertal-Vohwinkel, showing mystical symbols (virgin, 

sprig of acacia, globe, helmet, book, etc.) 

same façade displaying compass over a triangle (photographs taken in 2000) 

How wide-spread and popular Masonry was is also documented in the old 

names of streets and places. Thus, in Vienna, Austria, the author of this 

dissertation visited a Masonic book store located in a street named 

"Rauhensteingasse," which means "rough stone alley," the "rough ashlar" being 

the stone to work upon with his tools for the Entered Apprentice. In 1967, the 

Masonic Service Association published an article on Masonic place and street 

names that may be merely a coincidence or may have been named for Masonic 

connections, for example: Anchor (Illinois), Beehive (Montana), Boaz 

(Alabama), Charity (Missouri), Circle (Montana), Cowan (Tennessee), False 

Pass (Alaska), Five Points (Alabama and Tennessee), Grand Pass (Missouri), 

Hiram (Maine and Ohio), Jachin (Alabama), Lodge (South Carolina), Mason 

(Kentucky), Mason City (Iowa), Masonic Home (Kentucky), Masontown (West 

Virginia), Mount Moriah (Missouri), Square (Montana), Symbol (Kentucky), 

Tyler (Michigan), Wisdom (Montana). Further mentioned are "Acacia Road" 

(Milwaukee, Wisconsin), "Mason Street" (Boise, Idaho; Chicago, Illinois;

692 


Evanston, Illinois; and others), "Freemasons Street" (Norfolk, Virginia), and 

"Masonic Avenue" (San Francisco, California). 1675 

Now we shall proceed to visible Masonic traits of the social life. Examples of 

the past for Masonic activities that were open to the public are, for example, 

Masonic balls - great social events advertised for in many papers. Analyzing 

public social gatherings of the Masons of today, we come across the word "club" 

again. In the United States there are countless Masonic clubs which give official 

color to activities that are not entirely Masonic. Some of these clubs are united in 

the National League of Masonic Clubs. For example, there are the "Masonic 

Luncheon Clubs" that are similar to the Rotary's or Lion's Clubs. They are 

composed of Master Masons but are not secret, and they often invite non- 

Masonic speakers. To name one of such clubs that bears a metaphorical Masonic 

title, we would like to mention the "High Twelve International," founded in 

1921. In our chapter on the technical language of Freemasonry we have seen that 

"high twelve" is the positive expression for the noon of life, man being in full 

flower and enjoying the good things of the world. Among others, this institution 

has the object to "unite Masons in the happy bond of a social hour," 1676 but it also 

engages in charity projects such as sponsoring educational facilities. 

Another category is the "Sojourners Club," consisting of members of the 

army and the navy, which was founded in the Philippines in 1900 and revived in 

Chicago in 1917. It has Masonic forms and even works its own degree, that of 

"The Heroes of 76." 1677 With regard to charity, there are the "Square and 

Compass Clubs" for social purposes composed of Master Masons. Other clubs 

are uniting members with talent for Masonic writing, such as the "Philatelethes 

Society," i.e. the "Lovers of Truth," an organization founded in 1928. There are 

also the "Low Twelve Clubs" - we remember that "Low Twelve" is a Masonic 

symbol for death - sometimes called the "Widow's Mite," that are informal 

organizations providing death benefits and burial expenses. However, here we 

encounter the problem already mentioned in our chapter 8.4.3 "Insurance" - 

Grand Lodges 1678 are sceptical about insurance orders connected in any kind with 

Freemasonry, and therefore, in 1956, the Grand Lodge of California forbade the 

Widow's Mite Club in connection with any lodge. 1679 

Now we will proceed to an interesting group of nation-wide quasi-Masonic 

clubs that are plainly visible in public - the famous American college fraternities. 

In Baird's Manual of American College Fraternities the idea is expressed that 

such fraternities represent a microcosm of the country itself: "The American 

college fraternity is an American institution and the chapter [...] is a miniature of 

1675 Cf. as quoted in Pollard, p. 60/61. 

1676 CME, p. 137. 

1677 Cf. IFL, p. 184. 

1678 Grand Lodges also fear that the popularity of clubs might reduce lodge attendance: "Die 

amerikanischen Großlogen betrachten die Entwicklung der C[lubs] mit großer Reserve, weil sie 

nicht mit Unrecht befürchten, daß die C[lubs] dem Logenbesuch Einbuße tun." IFL, p. 284. 

1679 Cf. CME, p. 138.


the larger American democracy." 1680 In other countries, there also exist students' 

societies, but they are not as dominantly prevalent each and everywhere as in the 

U.S.A. Every visitor to the United States will have noticed the many Greek letter 

societies on the campus. Do those fraternities have some connection with the 

Masons or are entirely independent of them? They also have initiation 

ceremonies, "secret" sessions, pins, "rituals," and constitutions. We learn from 

CME that some of these college fraternities were indeed founded by Masons or 

Knights Templar, that some united with or were absorbed by ordinary college 

fraternities, and that some are even limited to Masonic members. 1681 

The idea was born when a club of Master Masons started the Square and 

Compass college societies at Washington and Lee University at Lexington, 

Virginia, in 1897. 1682 In 1917, this first college society, the "Square and Compass 

Fraternity," received a charter. In the following years, it began to form many 

collegiate chapters called "Squares," which included college presidents, Grand 

Lodge officers, professionals, and public officials. A parallel organization was 

the "Sigma Mu Sigma", formed in 1921 by three Knights Templar at Tri-State 

College, Angola, Indiana. It amalgamated with the "Square and Compass 

Fraternity" in 1952 and became the "Square and Compass - Sigma Mu Sigma." 

Another example is the "Order of the Golden Key" formed in 1925 at Norman, 

Oklahoma, which apparently grew from an organization of Master Masons at the 

University of Oklahoma. It is limited to Freemasons and is composed of two 

degrees: "Chief Craftsman, or Pledge Degree," and "Knight of the Golden Key, 

or Initiatory Degree." It has two other classes, the "Order of Pentalpha," which is 

honorary, and the "Order of the Golden Circle" for the officers. In Illinois, there 

is the "Tau Kappa Epsilon" (TKE) which started at Illinois Wesleyan University 

in 1899 under the name of "The Knights of Classic Lore," and which in 1934 

absorbed some of the Sigma Mu Sigma chapters. 

It is a fact that there is little to the activities of college fraternities today 

which suggests their ties with Freemasonry. Nor are they particularly social 

organizations. Their honorary fraternities are devoted to scholarship and attempt 

to foster intellectual activity on campuses. However, we still can observe several 

similarities of these "college frats" with Freemasonry. For example, college 

fraternities also promote the idea of self-perfection, which we find so 

emblematically expressed by the "working on the rough stone" in Craft Masonry: 

"It is said that no one can be educated; he can only educate himself. The great 

glory of the American college fraternity is that throughout a chaotic era of 

1680 

Robson (ed.), p. 1. 

1681 

Paul Rich (University of the Americas-Puebla and Hoover Institution, Stanford University) in his 

paper "Researching Grandfather's Secrets: Rummaging in the Odd Fellow and Masonic Attics" 

goes even further when discussing the Greeks' honor or recognition societies for educators, i.e. Pi 

Lamda Theta, Delta Phi Epsilon, Phi Beta Delta, etc.: "All of them, and there are now hundreds, 

can trace their origins to Phi Beta Kappa and hence to eighteenth-century Freemasonry, - as of 

course do the Greeks [sic] social fraternities that are so characterisitc of another portion of 

academia. Phi Beta Kappa originally was a ritualistic society par excellence [...]." 

Quoted from http://mailweb.udlap.mx/~rich/papers/grandfathers_secrets.html Bold print added. 

1682 

For a more detailed description of the different college fraternities mentioned in this chapter, see 

CME, p. 137.

694 


educational experimentation and throughout its own groping for its proper place 

and function, it has remained the one last stronghold where youth did for itself 

and by itself." 1683 Moreover, the institution of college fraternities in the U.S., just 

like Masonry, is extremely long-lived. This is explained by Baird as a 

consequence of the moral aims: "It is an enduring institution because the values 

of the good college fraternity chapter are enduring" 1684 . Furthermore, in Baird's 

Manual it is argued that religion is fostered in the college fraternities, which 

bears striking resemblance with "mainstream" Masonic features. And similar to 

the Masons, who are admonished by their Constitutions that they ought to be 

peaceful subjects, the college fraternity members have to accept and obey their 

authority: "Fraternity undergraduates are, first of all, believers in their Creator; 

they may not be agnostics, pagans, or atheists; and they must be loyal students of 

their college, so long as their college is itself loyal to the Creator." 1685 Baird in 

his Manual sees religion as principal for the duration of a college fraternity - 

once the religious aspect is removed, it grows into a fun club and is liable to 

cease to exist after a short time: "Frequently only after a fraternity chapter dies or 

has turned into a club is it observed that there has been no altar in the house and 

that is why it has died or turned into a club." 1686 

For comparison, we will now take a closer look at a specific college 

fraternity, the Phi Kappa Psi. This fraternity was founded on February 19 th , 1852, 

at Jefferson College, Canonsburg, Pennsylvania, by Charles Page Thomas Moore 

and William Henry Letterman (formerly Letherman). 1687 As is written in their 

manual, the Phi Kappa Psi have a constitution, by-laws, rules, and a ritual 1688 , 

features we also find in Masonry. Further, they have a similar administration, 

divided into "Chapters," "District Councils," and "Grand Arch Councils," 1689 the 

last expression resembling the term "Royal Arch Masonry." 

In contrast to Masonry, the requirements of the candidates are less severe - 

while Masons reject handicapped candidates and eunuchs, the Phi Kappa Psi 

initiate any male undergraduate "possessing talent, ambition, and a good moral 

character," as long as he has not been expulsed from another college fraternity or 

is already a member of a rivaling fraternity, such as Quo Vadis or Kappa Beta 

Phi. 1690 Also in contrast to Freemasonry, this college fraternity has a two-thirds 

vote 1691 , and not the Masonic blackballing, whereby one black ball rejects the 

cause brought up for election. 

The Phi Kappa Psi use titles for their officers that are similar to the Masonic 

titles: they have a President, a Vice President, a Treasurer, an Executive 

1683 Robson (ed.), p. 5. 

1684 Ibid. 

1685 Ibid, p. 2. 

1686 Ibid, p. 9. 

1687 The Manual of Phi Kappa Psi Fraternity, p. 221. 

1688 Ibid, p. 234. 

1689 Ibid, p. 225. 

1690 Ibid, p. 221. 

1691 Cf. ibid, p. 224.


Secretary, a Secretary, etc. 1692 They also demand a pledge fee, like the Masonic 

initiation fee, and they provide an official badge, a membership certificate, and a 

membership card. Furthermore, the Phi Kappa Psi prohibit the same things that 

are not allowed in a Masonic lodge, like discussing politics and religion, or 

"riding the goat" and such humbug: "The discussion of political or religious 

topics is prohibited at all meetings of members of this Fraternity. The Ritual 

prohibits indulgence in 'horse play' in connection with any of the ceremonies of 

the Fraternity." 1693 

Another resemblance with Masonry is the strange phraseology: the Phi Beta 

Psi use Masonic technical terms like "in good standing," and they have an 

expression for a chapter whose charter has been withdrawn, which is "inactive 

Chapter 1694 . They also use terms not found in Masonry but belonging to their 

own argot, as we can see with regard to their "colonies": "A colony is a local 

fraternity which has petitioned Phi Kappa Psi for a charter [...], and has been 

officially recognized on a provisional basis by the Executive Council or Grand 

Arch Council." 1695 They further have titles that are not found in Masonry, for 

example the "Archon," who is the presiding officer of the District and the 

custodian of its archives, records, and other property. 1696 Of course, there also 

exists a "Deputy Archon." Moreover, the Phi Kappa Psi love to use abbreviations 

like the Masons, e.g. A.A. (Alumni Associations), G.A.C. (Grand Arch Council), 

and others. This college fraternity also has its passwords and a motto, the latter 

being strikingly similar to the Masonic tenets. The motto from about 1854 is: 

"Conjugati Amicitia, / Vindicati Honore / Et Ducti Vero, / Vivimus Et 

Vigemus." (United by Friendship, / Sustained by Honor / And Led by Truth, / 

We Live and Flourish.) 1697 

As to symbolism, the Phi Kappa Psi have their fraternity colors, which are 

deep red and dark green, the particular shades being cardinal red and hunter 

green. 1698 We have learned that Craft Masonry has blue as its official color, and 

Royal Arch Masonry red. In addition, the Phi Kappa Psi have a special flower 

symbol, a habit we meet in the female Masonic orders and the Masonic youth 

orders: "[t]he Jacqueminot rose, which embodies the proper shades of the colors, 

red and green." 1699 

Similar to Freemasonry, this college fraternity has its special pins, and its 

peculiar signs. We have already encountered the Masonic Hailing Sign, as well 

as certain ejaculations. The Phi Kappa Psi, on the contrary, have their "Fraternity 

whistle," "the tones of the scale represented by the syllables Sol-Me-Fa-La-Sol- 

Me-Do, whistled to the cadence which would come natural in speaking the 

1692 Ibid, p. 229/230. 

1693 Ibid, p. 234. 

1694 Ibid, p. 223. 

1695 The Manual of Phi Kappa Psi Fraternity, p. 222. 

1696 Ibid, p. 227. 

1697 Ibid, p. VI. 

1698 Ibid, p. 236. 

1699 Ibid.

696 


words, 'Oh, my! What a boy am I!' " 1700 They also have a "Fraternity yell": 

"High! High! High! Phi Kappa Psi! Live Ever! Die Never! Phi Kappa Psi!" 1701 

The Phi Kappa Psi, like Freemasonry, have their own literature, which, 

although, is very limited, consisting of The Shield, The Mystic Friend, The 

History, The Grand Catalog, the Manual, and The Song Book, a Colonization 

Manual: "A Guide for Growth", and some other manuals and brochures. 1702 

Charity also plays a role in the Phi Kappa Psi - as the Masons have their relief 

system for widows and orphans, they have their Endowment Fund raised by 

voluntary subscription for the purpose of assisting worthy students to complete 

their college courses. They further have a Grievance Committee and a badge of 

mourning, similar to the Masons who use the broken column as a symbol for 

death, enact special funeral ceremonies and hold "lodges of sorrow." 

As a last point for comparison, we have added an illustration of the Grand 

Arch Council of the Phi Kappa Psi fraternity, which shows the Masonic allseeing 

eye, emanating divine rays, in the center of a six-pointed star, all 

surrounded by a kind of "endless cord" of brotherly love: 

Seal of the Grand Arch Council of Phi Kappa Psi 

Our topic is not to immerse into the secrets and customs of the Phi Kappa Psi 

here, and therefore, this discussion is representative rather than exhaustive. But 

we were able to show that the Masonic fraternity - similar to its engagement for 

youth orders like the DeMolay and the Order of the Rainbow for Girls - once 

created, and now sponsors and organizes certain college fraternities, with the 

moral aim to teach the young people to become better children, students, and 

1700 Ibid. 

1701 Ibid. 

1702 Cf. ibid, p. 230 and 232.


citizens. Maybe without knowing, the parents of such children hand them over 

into "Masonic" hands - which must not be negative - when letting them join such 

college societies. There is much more "Masonry" prevailing in public than most 

people think, because it goes unrecognized as social institutions. DeMolay boys 

are not ordinary boy scouts. They acquire a kind of moral teaching. The Masons 

thus defend their right to do youth work: 

Is the farmer who adds fertilizer to his crops soliciting their growth from 

the seed? No, he is assisting that growth. 

DeMolay, in fact, is not a junior Masonic organization. It is 

sponsored only by Masonic-affiliated organizations. Its membership is 

influenced by Masonry through contact with Masons. DeMolays are 

instructed in ideals and principles by a ritual based on the ideals and 

principles found in Masonic work. To impart light in Masonry is but a 

logical and moral extension of our assumed duty and obligation to these 

fine young men. 

The same support should be given to the Order of Rainbow and to 

Job's Daughters. These girls can and will exert more influence on the 

membership of Masonic Lodges than any other human factor. They will 

be the wives, sweethearts and mothers, the sisters and aunts of the future 

members of our Fraternity. 1703 

Here, we shall leave the college fraternities and youth groups and return to 

the sociability and publicity of Freemasonry for men, more precisely, to the 

"social brother." Roe Fulkerson has mirrored the character of a convivial Mason 

in his satirical "Portrait Gallery." This is a funny story on a museum guide 

showing to his audience a number of Masonic character portraits, explaining the 

different types of Masons there are - for example the "Parrot Mason" who can 

but repeat the ritual. Let us view with what an amount of humor and selfcriticism 

Fulkerson writes on his institution when ridiculing the "social brother": 

Next picture, please notice, covered with swinging door of wood. 

Necessary to keep picture from coming to life and wrecking plans of 

entertainment committee. Picture beneath is of enthusiastic social 

Brother. 

Firmly believes chief end of Masonry is to promote brotherly love 

through smokers, ladies' nights, bowling teams, lodge dramatics, 

societies, picnics, barbecues, automobile excursions, debates, dog-fights 

and free-for-alls. 

Has pet plan for holding Master Mason Degree on roller skates in 

local rink. [...] Wants Master to entertain visiting Deputy Grand Master 

after Lodge closes with Imitation Cock Fight, between two brethren 

dressed in Latest New York Rooster Make Up. Offers to be one gamecock 

himself. Believes Our Lodge should put itself on the map by 

1703 The New Age Magazine, March, 1966, vol. LXXIV, No. 3, p. 42/43.

698 


staging entertainment which will make Grand Lodge officers want to 

visit. 1704 

The "swinging door" with its allusion to taverns already anticipates the 

drinking involved in fun "Masonic" activities, and the exaggerations of "roller 

skates" and "cock fight" remind us of the goat riding in lodges to make them 

more attractive for candidates. This social brother certainly has confused 

Masonry with its "playground," the Shrine - with which we will introduce our 

next topic, the publicity of the Shrine and Grottoes. 

the Shriners - as the American public knows them 

They are a favorite of the American public (cf. our chapter 8.4.1 on 

"Charity"), composed of Master Masons and well-known for their dedication to 

social purposes on the one hand and their funny escapades, mirrored by 

processions, hilarious social events, etc. on the other. 

A French Masonic dictionary sees this institution as typical of America with 

its unlimited generosity and its unhidden infantilism: 

L'ordre est paramaçonnique, et s'est fait une réputation tant par ses 

défilés et cavalcades publiques, souvent tapageuses, que par son réel 

esprit de charité, notamment en faveur des enfants infirmes. Un certain 

infantilisme, associé à une générosité sans bornes, lui donne un 

caractère nettement américain. 1705 

1704 Commission on Masonic Education, Masonic Temple, Detroit, Mich. And Board of Gerneral 

Activities, Masonic Hall, New York (ed.), Dollar Masonic Library In Ten Volumes, vol. IV: Our 

Lodge Portrait Gallery by Roe Fulkerson, p. 12/13. 

1705 DFM, p. 202.


Ray Stevens has written a satirical pop song called "Shriner's Convention" 

which we will give in full here because it neatly mirrors the impression the 

Shriners - supposed to be the "pillars of the community" - leave before the 

American public. It is about an exasperated Illustrious Potentate trying to keep a 

lid on his overzealous party animal lodgemate. The song has the outer form of a 

telephone conversation during different times of the day between two Shriners, 

the Illustrious Potentate, called Bubba, and the Noble Lumpkin, called Coy, 

during the 43 rd Annual Convention of the Grand Mystic Royal Order of the 

Nobles of the Ali Baba Temple of the Shrine. The audience only gets to hear the 

Illustrious Potentate, whose language gets worse each time, but knows exactly 

what abominable things the Shriner on the other side of the line is just doing. For 

these acts he is going to be excluded from the Shrine ("blackballed"). But having 

to give back his ring and tie-tack seemingly does not affect Coy very much since 

he can still join the "Hell's Angels" in order to have even more fun. 

Ray Stevens recorded this song in 1980. He has written it from actual 

experience: finishing a concert in Atlanta, Stevens and his band had booked 

rooms at a local hotel where the Shriners were headquartering for their 

convention, occupying 99% of the hotel rooms. The Shriners kept Stevens up all 

night rocking and rolling, so that the song writer took revenge: 

They had motorcycles in the halls and all this kind of stuff. I thought to 

myself, these guys - I'm going to get them. I'm going to write a song 

about them. I called them up when I finished the song, and said, 'I'm 

going to put this record out, and I don't want you to be offended, as a 

matter of fact, I'll donate a portion of the artists' royalties to your 

charities, and if you'll support the record, I think it'll help your visibility 

and increase the success of your charities.' And they went for it. 1706 

Stevens was often asked whether the Shriners were mad at him for putting 

out that record, but he could always answer: "Heck no, they loved it, and they 

still do to this day." 1707 He confesses that he is neither a Shriner, nor a big joiner. 

About his popularity among the Shriners, Stevens proudly states: "I don't know if 

I ever played in a Shriner hall before 1980, but after the 'Shriner's Convention' 

record came out, I played a lot of Shriner halls." 1708 

In his song, Ray Stevens plays with the antithesis of the high pretensions and 

the base vocabulary and activities of this "typical American phenomenon": 

1706 Quoted from http://members.aol.com/boardwalk7/stevens/stevens.html 

1707 Ibid. 

1708 Ibid.

700 

Shriner's Convention 1709 


Here they come down main street, drums a flailing and the sirens 

A wailin', what a roar 

Bands are a playin' and flags are a wavin', and the Vanguard's and 

Motorcycle Corps 

Clowns are a-clownin' to the crowd and pinchin' every pretty girl who 

dares to smile 

It's a glorious mess, everybody wears a fez the parade stretches out for a 

mile 

Chorus 

Girls 

Spoken 

It's a typical American phenomenon where all the members 

have a fine old time 

It's the forty-third annual Convention of the Grand Mystic 

Royal Order 

Of the Nobles of the Ali Baba Temple of the Shrine 

Meanwhile back at the Motel…. 

"Hello, Operator, give me room 321, please, thank you 

Hello, Noble Lumpkin? This here is the illustrious 

Potentate. I said it's the illustrious Potentate. The 

illustrious... Coy! Dad blame it! This here's Bubba! Coy, why 

an't you at the parade?! What?! Well, how'd you get that big 

Harley up there in your room? What?! I cain't hear ya' Coy! 

Quit revvin' it up, son! Turn it off! Listen I just want you to 

know one thing. You have embarrassed us all, the whole 

Hahira Delegation! Now I'll see you at the banquet tonight, 

Son. And you be there Coy, you hear me? Black tie! Seven 

o'clock! Be there! And Coy, don't answer the phone, udden 

udden! Mercy" 

Well, it was all arranged by the Ladies Auxiliary in the downtown 

Convention Hall 

Cold Roast Beef, String Beans, Mashed Potatoes and nine boring 

speeches in all 

And all the tables looked fine with their Mogan David Wine and 

Chrysanthemums on each side 

And the Hahira leaders in their rented Tuxedos made the local hearts 

swell with pride 

Chorus 


have a fine old time 


Royal Order 

1709 http://www.raystevens.com/SongLyrics/ShrinersConventionLyrics.html

Girls 

Spoken 



Meanwhile back at the Motel….. 

"Operator, 321, please. Thank You. Hello, Coy? What are 

you doin'?! What do you mean, who is this! This is Bubba? 

Why wasn't you at the banquet? What do you mean all you 

had to wear was a Hawaiian fowerdy shirt? Well, you may 

think you're foolin' some people, but I know what's goin' on. 

Yeah, Ever'body seen the little redhead. That's right, 

ever'body! Why she come runnin' right through the dinner, 

right in the middle of the pineapple sherbet. Didn't have 

nothin' on but your fez, Coy! Coy, you the only one's got a 

fez with a propeller on top!! Yeah, yeah and she was a 

yellin' out the secret code, too, Coy. Dad blame it we gonna 

have to change it now, Coy! We gonna have to have a 

special meetin', we get back to Hahira, about your conduct 

at this here convention. Embarrassin'!! Now Coy, you be at 

the secret conclave tonight! You hear me?! And Coy, keep 

it a secret! Hah!" 

Well, it was a secret meeting in the dead of the night with mysterious 

Sanctimony 

In accordance with prescribed rituals of time honored ceremony 

Matters of grave concern were weighed with dedicated caution 

Like whether or not to raise at stud or draw or spit in the ocean 

Chorus 

Girls 

Spoken 


Have a fine old time 


Royal Order 


Meanwhile back at the Motel….. 

"Operator, room three-twenty…How'd you know? Oh! 

Hello! Coy? Where have you been? No, you wasn't at the 

Meeting! Well, I found out that at three o'clock this mornin' 

you was out there in your Fruit of the Loom's in the motel 

swimmin' pool with a bunch of them waitresses from the 

cocktail lounge! I just hope your mama don't find out about 

this, Coy! What? Well, how'd you get that big motorcycle 

up there on the high dive, Coy? Now Coy, dad blame it, that 

ain't no way to act. We supposed to be pillars of the 

community. When we get back to Hahira you can just turn 

in your ring and your tie tack 'cause Coy, heh-heh, you are 

out of the Shrine! You gonna be blackballed, boy! That's

702 


right! You might even have to pack your bags and leave 

town! What do you mean you might join the Hell's Angels? 

Coy! Don't you hang up on me! Hello, hello…Don't you 

crank that motorcycle! Who's that gigglin' in the 

background, Coy? Hello, hello operator! Yeah, we's cut off! 

Room 321. Dad blame it Coy! You don't hang up on the 

illustrious Potentate! I said the illustrious Potentate! This is 

Bubba! Bubba! Coy!…………." 

This satire shows that the pompous and grandiose names like "Grand Mystic 

Royal Order," "Nobles," and "Illustrious Potentate," are merely a faςade for 

trivial social amusement, illustrated by a "fez with a propeller on top," etc. The 

colorful clothing of the Shriners, the parade, the Motorcycle Corps make the 

"local hearts swell," the Americans are proud of their "typical phenomenon." The 

sincerity demanded of the members by the Illustrious Potentate, the highest 

officer, is only a fake since he himself uses vulgar language, curses, and swears. 

The main activities of the so-called "pillars of the community" seem to be eating, 

drinking, riding motorcycles, and having sex. The fact that the secret password 

has been betrayed to a "cowan," even to a girl, appears less a crime since the 

secret code can be changed in the next meeting. Thus, it becomes obvious that 

the alleged "secrecy" does not veil anything of importance; the arcana is 

replacable and consists merely of a word. Likewise, the secret meeting "in the 

dead of the night," where mysterious sanctimony and dedicated caution 

accompany a time-honored ritual, is the stage for banality - the "grave matters" 

that are discussed consist of nonsense like whether or not to "spit in the ocean." 

The misbehaving Noble is threatened to be expelled from the Order of the 

Mystic Shrine, but his expulsion is described as a procedure of "having to turn in 

his ring and tie tack" - as if there were no moral value within the organization, 

just outward appearance, decorations, and worldly things. For the Noble himself 

who is going to be "blackballed," this punishment is of no real importance, for he 

already considers joining a bikers' gang instead. All in all, Ray Stevens has rather 

created character assassination with his persiflage, but he did it with enough 

humor so as to receive but friendly reviews from the Shriners themselves. 

8.6 Secularization 

Religion touches everything, but it must be understood that 

Freemasonry is not 'a religion.' As a whole it has no dogma, nor 

theology. It has no plan of salvation and most importantly it claims no 

divine origin. To tear out the religious threads from the fabric of 

Freemasonry would almost destroy the garment just as removing all 

religious and philosophical thoughts, works, and ideas from any library 

would empty the shelves. Freemasonry is a learning place open to all 

men of good report and inventions. It teaches universal moral principles.


It has a vast depository of religious history and teachings. It is a 

powerful influence for good in the world. Thousands of clergy, of all 

faiths, have been and are Freemasons. They see it not as 'a religion' but 

as a firm foundation stone upon which they can continue to build. 1710 

While the non-Masonic fraternal rituals freely employ Biblical images and 

tenets, a symbolism fit for the Christian American population of the 19 th century 

and onward, the situation is more difficult in Freemasonry, an institution 

declaring itself to be tolerant and not having a special creed. Religion has always 

been the most disuniting feature about Freemasonry. Partly, Freemasonry 

adheres to the belief in a Supreme Being and calls itself "mainstream Masonry," 

claiming the right to exclude all Masonic "unbelievers" from its ranks; partly, it 

is humanitarian and initiates freethinkers and atheists, and is punished for its 

tolerance by being not recognized by "mainstream Masonry." As shown in the 

previous chapters, Freemasonry is neither a religion, nor a substitute for one. But 

can one speak about a "religion of Masonry"? Some Masonic authorities 

maintain it, others deny it. A plausible explanation is the following by Joseph 

Fort Newton, who conceives the "religion" of Freemasonry as a "living wisdom" 

with inherent tolerance towards creed: 

There is, then, a Religion of Masonry - old, simple, wise - as profound 

as it is practical; a religion of faith, freedom, and fellowship, talking the 

truths of faith and revelation, but allowing each man to read and 

interpret those truths as his heart elects, thus avoiding the envies and 

debates which so often disfigure the religious life. It is not a theology in 

the technical sense, nor a philosophy like the philosophy of Plato or 

Kant, but, rather, a living wisdom, a practical moral mysticism [...], 

veiled in allegory and illustrated by signs, symbols and dramas. 1711 

Thus should Masonry be - as the quotation above states, allowing each 

member an individual interpretation of its truths. And thus, it was written in 

Anderson's Constitutions from 1723, that all Masons are "obliged to that religion 

in which all men agree". 1712 This was the highest ideal of tolerance, according to 

which there really could exist a "universal Freemasonry," brought about by the 

belief in a "universal religion": "Indeed, the Religion of Masonry is Universe 

Religion, in which all men can unite: its principles are as wide as the world and 

as high as the sky. Nature and Revelation blend in its faith; its morality is rooted 

in the order of the world, and its roof is the blue vaunt above. The lodge [...] is 

always open to the sky [...]." 1713 

1710 

CME, p. 518. 

1711 


1925, p. 725. 

1712 

The Masonic Service Association of the U.S., Little Masonic Library, vol. I, p. 172. 

1713 


1925, p. 727.

704 


However, Anderson's vague expression contradicted the Christian conception 

of the Trinity as it prevailed in England, and this led to a reinterpretation of 

Anderson's text in 1815 with the consequence that the belief in a Supreme Being 

became the dogma of English Freemasonry. Since the Grand Lodge of England 

was the Mother Lodge of Freemasonry, it could exercise a certain pressure upon 

other jurisdictions, in order to make them adhere to this new requirement. Thus, 

adogmatic Freemasonry became Christianized: North America, Germany, and 

other countries adopted the English dogma. The following quotation from an 

American Masonic monitor underlines the extend to which Masons of the 

English Masonic stream stress their belief in the Bible: 

[...] and as the operative workman erects his temporal building 

agreeably to the rules and designs laid down by the Master on his 

Trestle-board, so should we, both operative and speculative, endeavor to 

erect our spiritual building in accordance with the designs laid down 

by the Supreme Architect of the Universe, in the Great Book of 

Nature and Revelation, which is our spiritual, moral, and Masonic 

Trestle-board. 1714 

The same metaphor occurs in the The Text Book of Freemasonry from 1881: 

"[...] so may the Volume of the Sacred Law be justly deemed the Spiritual 

Tracing Board of the Great Architect of the Universe, in which are laid down [...] 

Divine Laws and Moral Plans [...]." 1715 The metaphor for the Bible, "Masonic 

Trestle-board," shows how tightly the conceptions of these Masons are 

connected with the Volume of the Sacred Law (VSL), since their working plans 

are to be found in this book. Another metaphor depicts the Bible as the "altar 

light of Masonry": 

[...] Masonry [...] is like one of the Cathedrals which our brethren built 

in the olden time: Faith its foundation, Righteousness its cornerstone, 

Strength and Wisdom its walls, Beauty its form and fashion, Brotherly 

Love its clasped arches, Reverence its roof, the Bible its altar light, 

Mysticism its music, Relief its ritual; its Symbols windows nobly 

wrought, half-revealing and half-concealing a Truth too elusive for 

words, too vast for dogma, and too bright for eyes unveiled, and only 

hinted to us until we are ready and worthy to behold it with other and 

clearer eyes than now we know [...]. 1716 

Furthermore, as shown in Section 4.6.2, a symbol of the First Degree, 

"Jacob's Ladder," is illustrated in Masonic manuals and text books as resting 

upon the Bible as a firm ground. This symbolism would not apply to the 

1714 

Simons, p. 39. Bold print added. 

1715 

Anonymous ("Compiled by a member of the Craft."), The Text Book of Freemasonry, p. 82. 

1716 


1925, p. 725.


"humanitarian" Masonic stream exercising tolerance with regard to the creed or 

unbelief of its members. Many misleading statements were made in Masonic 

manuals, for example by calling Freemasonry the "oldest Catholic religion." 

Masonry is far from being any religion at all, and by no means, of a Catholic 

confession. However, a section on behavior in the Lodge while open, found in 

the Virginia Text Book, reads: 

No private piques, or quarrels about nations, families, religions or 

politics, must be brought within the doors of the Lodge, as being 

directly contrary to the rules already laid down - Masons being 

declared of the oldest Catholic religion, universally acknowledged 

as such and of all nations, bound to live upon the square, level and 

plumb with each other, following the steps of their predecessors in 

cultivating the peace and harmony of the Lodge, without distinction of 

sect or political party. 1717 

The additional information given in the quotation above shows that with the 

term "Catholic," there cannot be meant what people generally associate with 

Catholicism, that is, the Roman Catholic Church. Considering the many bulls of 

the Pope against the fraternity, any connection of Freemasonry with Catholicism 

would sound absurd. Here, it denotes universality, monotheism, the belief in a 

Supreme Being that can be valid for all nations, without quarrels of sect. 

Otherwise, the author of this quotation would belong to a group of orthodox 

American Christian Masons. In any case, such statements may have given rise to 

feelings of superiority of Christian Masons as prevalent in America, who think 

that they alone have the only true form of Freemasonry, while forms of Masonry 

like the Grand Orient de France remain unrecognized and "irregular" in their 

eyes. Furthermore, misleading statements were transmitted by esteemed Masonic 

authorities and historians, for example by Dr. George Oliver, who lived in the 

19 th century and published voluminous works on the Craft. Masons who 

purchased his books were confronted with or accepted his false conclusions, 

such as the Christianity of Freemasonry: "He believed in what may be called the 

Patriarchal theory of Antediluvian, Preinundation, Pure Masonry supposedly 

taught by Seth and Noah, which descended to King Solomon and from him to the 

Christian Dispensation of the present day. His resolute conclusion was that 

Freemasonry was Christian or it was nothing." 1718 What is even worse, American 

Masonic encyclopedias propagated this "Catholicism" of Freemasonry by 

printing Dr. Oliver's personal view. Thus, the GHCDF includes A Dictionary of 

Symbolical Masonry by Dr. Oliver, of which it prints the following article: 

Symbolic Masonry, under whatever form it may be propounded, is a 

catholic institution, democratic in its form and government, and 

universal in its operation. This is demonstrable from any of the 

1717 Dove, p. 30. Bold print added. 

1718 CME, p. 457.

706 


definitions of the Order, from the free election of its chief magistrate, 

and the inferior governors of every private lodge, annually and by 

universal suffrage, and from the reputed form and extent of its lodges. If 

it were deprived of any of the above attributes, it would be no longer 

Freemasonry; and all its beneficial effects upon the mind and manners 

of men, would be scattered to the winds of heaven. 1719 

The writers of Masonic manuals and textbooks have often copied paragraphs 

from such well-known and widely circulated Masonic encyclopedias (this is 

obvious since all manuals treated in this paper, whether the one by Simons, 

Sickels, Dove, The Text Book of Freemasonry, and many others, contain almost 

literally the same descriptions of symbols and tenets). Also, many dictionaries 

have used other dictionaries that were printed before, such as Masonry Defined 

from the 1920's which is a compilation of more or less fantastic views and 

paragraphs found in earlier Masonic encyclopedias. It becomes evident that a 

false doctrine, once let loose and being repeated over and over again, makes its 

way through generations of credulous Masons. 

If Freemasonry professes to be an undenominational institution open to any 

creed, this is a Utopian view and only partly true. For in 1773, the Grand Orient 

developed in France, which openly confessed its political and humanitarian 

standpoint. It admitted women as well as men, and abolished the belief in a 

Supreme Being. Both the English and this new French orientation expanded and 

formed international lodges, so that today, there exist two streams of Masonry: 

[...][L]e monde connaît deux maçonneries. L'une, conduite par les 

Anglo-Saxons, l'autre, conduite par les Français. L'une, centrée sur 

l'existence de Dieu, le Livre de la Loi Sacrée, la prière et le 

conservatisme politique et social, l'autre, axée [...] sur la liberté de 

pensée, sur le progrès et la justice sociale et politique. 1720 

1719 GHCDF, p. 681. 

1720 Mitterrand, p. 58.

Chapter 9 - Masonic and Anti-Masonic Literature 707 

9. Masonic and Anti-Masonic Literature 

Freemasonry has its literature, which has been rapidly developed [...]. 

This literature is not to be found in the working of its degrees, in the 

institution of its Lodges, in the diffusion of its charities, or in the 

extension of its fraternal ties. Of all these [...], its literature is wholly 

independent. This is connected with its ethics as a science of moral, 

social, and religious philosophy; with its history and archeology [...]; 

and with its bibliography [...]. It is connected, too, incidentally, with 

many other arts and sciences. Mythology affords an ample field for 

discussion in the effort to collate the analogies of classic myths and 

symbols with its own. Philology submits its laws for application to the 

origin of its mystic words [...]. It has, in fine, its science and its 

philosophy, its poetry and romance. 1721 

This chapter gives an overview of the Masonic books that were employed for 

this dissertation. As stated by a Masonic author, "[i]t is not surprising that an 

institution which has occupied so important a place and played so large a part in 

human affairs for more than two centuries should have developed a literature of 

it [sic] own." 1722 Albert G. Mackey proudly states in his encyclopedia that "[n]o 

one who has not studied the literature of Masonry can even dream of its beauty 

and extent; no one who has studied it can have failed to receive the reward that it 

bestows." 1723 

We are not going to deal here with profane literature that makes references to 

Freemasonry. When dealing with profane literature, the question rises whether 

Masonry is just a frame used to support an otherwise non-Masonic book, or 

whether it forms a meaningful part of it. Neither will the topic of this section 

revolve around the works of famous poets or writers who were Masons. This has 

repeatedly been done in Masonic research, for example in Freiheit / Gleichheit / 

Brüderlichkeit. Deutschsprachige Dichter und Denker zur Freimaurerei, edited 

by Appel and Oberheide. A valuable study to refer to is The Mystic Tie and Men 

of Letters by Robin L. Carr. This study deals with the literary works of Robert 

Burns, Jonathan Swift, Sir Walter Scott, Patrick Branwell Bronte, Rudyard 

Kipling, Sir Arthur Conan Doyle, Voltaire, Goethe, Edgar Allen Poe, Mark 

Twain, Will Rogers, Roscoe Pound, Lew Wallace, and others. Further references 

to Freemasonry in fiction can be found in the Internet. 1724 We will confine our 

studies to Masonic books used for and written by the common brother. 

How many Masonic books are there, and what are they about? According to 

the German bibliography called Wolfstieg's Bibliography, there exist 80,000 

titles of Masonic books in Europe alone. Together with the American Masonic 

books, there would be about 100,000, including Grand Lodge Proceedings, lodge 

1721 

EOF, p. 448/449. The different components of Masonic literature are bold-printed. 

1722 

Quoted from William Leon Cummings in Nocalore, vol. III, p. 219. 

1723 

EOF, p. 449. 

1724 

For example, at http://www.freemasonry.bcy.ca/fiction/literature/html

708 

Chapter 9 - Masonic and Anti-Masonic Literature 

and local histories, brochures, privately printed books, etc. 1725 This enumeration 

shows that many of the books are reports and minutes of the happenings in 

Masonic conventions, business sessions, or degree work. However, there also 

exists Masonic fiction. It is unavoidable to question the role fiction can play in 

Masonry. 

But, fiction? Can it have Masonic significance? 

To propagate the belief in the Brotherhood of Man under the 

Fatherhood of God is one of the prime motivations of Freemasonry, a 

basic tenet. What better way to talk to the general population about 

Brotherly love, Relief, and Truth than to use the palatable vehicle of 

storytelling. 1726 

The quotation above demonstrates that several brethren conceive it as a 

Masonic vocation to propagate "brotherly love, relief, and truth," the three 

famous Masonic tenets taught to the Entered Apprentice candidate in the lesson 

of the First Degree. This might be one component of the Masonic literary work. 

Under this category fall especially books on Masonic philanthropy, which can be 

classified into fiction and non-fiction. To the first group belong, for example, 

Masonic Home Boy by Frederick R. Warburton, and "bittersweet" by Betty 

Kaufman Stover. Both books are the stories of the lives of orphans raised and 

educated in a Masonic home. Each is a mixture of novel and autobiography and 

tends to glorify Freemasonry for its good deeds. To the group of non-fiction 

belongs Masonic Philanthropies. A Tradition of Caring by S. Brent Morris. This 

illustrated book is a really good advertisement for Masonic charity and especially 

for the generosity of the Shriners, who help crippled children, etc. 

In the beginnings of Freemasonry, and especially in politically insecure 

times, Masonic lodge literature contains revolutionary and humanistic ideas, 

because the lodges were almost the only places where the persecuted 

intellectuals could exercise freedom of thought and speech. Thus, Carr states that 

1725 Cf. CME, p. 380. 

1726 Carr, p. 14. 

1727 Carr, p. 15. 

[...] although Freemasonry did not advocate the overthrow of 

governments by force or otherwise, it did provide the foundation on 

which the people acted, for a study of events and philosophies just prior 

to and during the 'revolutionary period' indicates that the first place in 

which the ideas of freedom of speech, freedom of religion and the ideas 

of the separation of church and state with a free educational system was 

the Masonic Lodge room! Only the literature, minute books and other 

recorded materials of the Masonic fraternity reflect these sentiments at 

first! 1727


One focus of this dissertation is the non-political literature of Freemasonry 

that treats different aspects of philology. It deserves special attention for one 

reason - the question whether it is reliable. First, the reader of Masonic writings 

will notice that - especially in the literature from the 18 th and 19 th centuries - 

there is hardly a work that does not deal not in one way or another with magic 

and mysticism. There rarely can be found a matter-of-fact text, because many 

Masonic authors got carried away and falsified their history by delving in 

legends and adding decorations. They were also prone to dig too deep in the 

mysteries of ancient Egypt, and employed pseudo-Hebraic terms abundantly: 

"Ancient Symbolism, Egyptology, Ancient Mysteries and the like had an 

immense vogue in the United States." 1728 Coil calls this phenomenon the " 

'deeper depth beyond the deepest depth' to which Masonic authorship has 

declined." 1729 

One should think that at least Masonic history books, dictionaries, and 

encyclopedias contain the truth - but such is not the case. Even celebrated and 

learned Masonic authorities assumed that Masonry had its origins at the time of 

the creation of the world, during the Flood, or in ancient Egypt, etc. Reasonable 

and dependable tools of reference are Henderson and Pope's Freemasonry 

Universal from 2000, Coil's Masonic Encyclopedia, and the Internationales 

Freimaurerlexikon. Most of the other dictionaries employed were very useful for 

describing Masonic symbolism and strange phraseology (e.g., the EOF, TRMC, 

Masonry Defined), but their argumentation is not always neutral and far too often 

drifts off into mysticism. Coil thus characterizes Albert G. Mackey, the author of 

the EOF: 

Dr. Mackey was one of the most voluminous of Masonic writers [...]. 

Mackey was easily the most influential writer in America, many of his 

works being accepted as unquestionable authority [...], although they 

contained much error and some of it pronounced. [...] His books ran the 

whole gamut of Freemasonry and arrived at just the period when they 

filled something of a vacuum. [...] [N]ew questions of all kinds were 

pressing for answers, and Mackey had them in every field, clear, 

ringing, positive; nothing unknown, nothing doubtful. [...] His words 

came faster than his reading could supply facts for them [...]. Mackey's 

Encyclopedia was somewhat appropriately named An Encyclopaedia of 

Freemasonry and Its Kindred Sciences; Comprising the Whole Range of 

Arts [...], being as it was heavily weighted with much non-Masonic 

material and, it may be said, practically specializing in ancient cults and 

superstitions. 1730 

1728 CME, p. 382. 

1729 Ibid, p. 417. 

1730 CME, p. 394/395.

710 


The literature of Freemasonry used in this dissertation can be categorized into 

the following sub-groups: 

1. books used in the lodge room 

- "Volume of the Sacred Law" 

- minute books 

- book of constitution or "Ahiman Rezon" 

- song books (in some lodges; cf. Section 11.) 

2. books used for education and research 

- encyclopedias and dictionaries 

- histories, centennials 

- manuals, monitors, textbooks 

- rituals or cipher 

- anti-Masonic literature and defense of Masonry 

- exposés 

3. books used for entertainment 

- novels, short stories, and tales 

- journey reports 

- joke books and satires 

- periodicals, magazines 

- dramas 

- song books 

4. books used for image-building 

- philanthropic books 

5. books for advertising 

- catalogues of regalia and lodge equipment 

A great number of the books employed stem from the 19 th century, are very 

verbose and contain a lot of romance and mysticism. According to CME, 

"Masonic literature had its greatest vogue during the 19 th century. Prior to that, 

there was very little and the sale and circulation of Masonic books seem to have 

declined down to the middle of the 20 th century, notwithstanding the largely 

increased numbers of the Craft. Masonic magazines are fewer than formerly." 1731 

Each century has its special topics that are infused into Masonic literature. The 

time between 1850 and 1900 constitutes the bloom of Masonic publications, and 

was marked by special contents of Masonic writings: 

1731 CME, p. 381.


This period was one of the richest in Masonic literature, a number of the 

productions being epochal. Three of the dominant lines were the 

accomplishments of the English school of realism, which evidently 

settled the origin of the Society; the increased vogue of symbolism, 

pagan mysteries, Egyptology, magism, and like vagaries; and, in the 

United States, the development of Masonic law and the unfortunate 

landmarks. 1732 

According to Coil, in the first half of the twentieth century, Masonic 

literature has shown no outstanding character. 1733 As stated in the IFL, publishers 

solely for Masonic books are few, because this market is not profitable: "Die 

Zahl der rein freimaurerischen Verlagsanstalten ist gering. [...] Freimaurer sind 

im allgemeinen auch schlechte Buchkäufer, die Zahl derjenigen Brr., die sich 

eine eigene Bücherei freimaurerischen Inhalts anlegen, ist immer eine sehr kleine 

gewesen." 1734 On the contrary, Freemasons seem to buy anti-Masonic literature 

more often. 1735 As Coil states bitterly, "[m]ost books have been on special 

subjects or phases and not infrequently have done little but thresh old straw. The 

Fraternity seems to have reached the state of slow, uneventful, growth with few 

thrills, except the common ones afforded by two World Wars." 1736 

In the following, we are going to analyze Masonic drama, Anti-Masonic 

writings, and the role of Masonry in folk-art in the form of jokes, trivialization, 

and satire. 

9.1 Masonry & Theater 

It is astonishing that in the 18 th century, plays and operas dealing with such a 

secret institution as Freemasonry were performed publicly: "[O]ne would 

scarcely expect to find Freemasonry connected or concerned with the theatre or 

legitimate stage or to see Masonic themes presented for public entertainment. 

Yet, such events seem to have been fairly common in the 18 th century [...]." 1737 In 

England, for example, an early Masonic opera was The Generous Freemason by 

William Rufus Chetwood, performed at London in 1730. 1738 There were also 

several prologues and epilogues delivered at theatrical productions as late as 

1735, which contained Masonic references. In 1781, a pantomime called 

Harlequin Freemason was performed at Covent Garden, England, as well as an 

oratorio entitled Solomon's Temple. In Paris, Les Frimaçons was performed in 

1732 

Ibid, p. 382. 

1733 

Cf. ibid, p. 383. 

1734 

IFL, p. 1641. 

1735 

Stated in ibid. See also for a list of European Masonic publishers. 

1736 

CME, p. 383. 

1737 

CME, p. 651. 

1738 

For a list of early Masonic plays, cf. CME, p. 216/217.

712 


1739; the melodram The Grand Master of the Templars in 1806; another 

melodram, Jacques Molai, in 1807; and the tragedy The Death of James Molai in 

1812. 

In Frankfurt and Leipzig, The Freemason's Secret was performed in 1741. 

Denmark knew a Masonic play in 1745, and Italy in 1785. European Masonry, 

being generally more tight-lipped than its American fellow organizations, was 

really not behind with regard to exposing Masonic contents on the theater stage. 

Thus, Elisabeth Großegger describes several Masonic dramas performed in the 

18 th and 19 th centuries in Austria in her book Freimaurerei und Theater. 1770- 

1800. Freimaurerdramen an den k.k. privilegierten Theatern in Wien. According 

to Großegger, Freemasonry was not very secretive in Vienna, belonging to the 

daily topics. 1739 Masonic songs were composed, published, and sung in public; 

people wore Masonic symbols as "joujoux" on their watch chains; and several 

fashion accessories, such as the white muffs with blue hems, were called "à la 

franc-maçon." The Masonic theater plays, or such that contained Masonic 

references, are a witness of the development of Freemasonry in Austria and the 

reaction of the Emperors and the profane population towards it. Furthermore, 

these dramas helped the Freemasons to find a self-definition and to look for their 

roots - a Masonic problem already mentioned in the Introduction. 1740 Großegger 

came to the following conclusion: 

Die Bühne wurde nicht nur von freimaurerischen Tendenzen 

durchtränkt, sie wurde geradezu Spiegel des sich wandelnden 

Schicksales der Freimaurerei. So wurden [...] Stücke aufgezeigt, die von 

zaghafter Erwähnung der Freimaurerei in der Frühphase, bis zur 

Darstellung von Aufnahmeriten in der Spätphase reichten. Damit 

verbunden war der Versuch darzustellen, daß freimaurerischer Einfluß 

nicht nur an den Ideen und Symbolen ablesbar ist, sondern sich auch 

dort bemerkbar macht, wo es um Themen- und Stoffwahl geht. Die dem 

Selbstverständnis der Freimaurer dienenden Ursprungsforschungen 

blieben nicht ohne Prägung auf das Theater. 1741 

Under different Emperors, the Austrian Masons experienced rise and decline. 

The Emperor Joseph II had a positive opinion of the Craft and delivered a patent 

on Freemasonry in 1785 according to which Masons were not only tolerated in 

silence but acknowledged by the state. However, the liberties and duties of the 

Masons were re-arranged and limited. In 1784, Schröder's drama Die 

Freymaurer was performed, which openly discussed the problems of 

Freemasonry on a profane stage: "Vorwürfe, die den Freimaurern immer wieder 

gemacht wurden, werden diskutiert, argumentiert, widerlegt. Was hier an 

1739 Cf. Großegger, p. 103. 

1740 It has been shown that several American Masonic authorities of the 18 th and 19 th centuries tried to 

trace Freemasonry back to impossible times (creation of the world, the Flood, etc.). In Hensler's 

play "Die Tempelherren," they are traced back to the Knights Templar of the crusades. 

1741 Großegger, p. 122.


Gedanken anklingt, waren die Gedanken der Wiener der Mitte des 

josephinischen Jahrzehnts. Genauso wie man das Problem auf der Bühne 

darstelle, genauso war es Bestandteil des täglichen Lebens." 1742 Emperor 

Leopold II (1790-1792) maintained a good relationship with the Freemasons. In 

the years under his reign, several theater plays were performed that did not 

mention the word "Freemasonry," but contained Masonic ideas and symbols, and 

thus showed Masonic influence. One of these plays, Der Geisterseher by Perinet, 

leaning on Schiller's fragment with the same title and performed in 1790, seems 

to have had an educational function. Its author was skeptical with regard to secret 

societies, displayed stage equipment resembling a lodge room, and dealt with 

necromancy, creating an anti-Rosicrucian propaganda and a warning against 

alchemy. 1743 In 1791, three months prior to Mozart's opera, The Magic Flute, the 

play Die Tempelherren (The Templars) by Kalchberg was performed, which 

contained the hypothesis that the Knights Templar were the predecessors of the 

Freemasons. 

Under Emperor Franz II (1792-1801), censorship was introduced against 

Freemasonry which forbade Masonic emblems and texts: "Bei Opern, 

Singspielen und derogleichen war der Text, bei Musikalien außerdem 

Bildschmuck oder auch Widmungen zu zensurieren." 1744 Anti-Masonic 

propaganda became so strong that in 1794, the lodges in Vienna ceased to work. 

The few plays performed under these circumstances contained many allusions 

and symbols and remained an "outer space" for the profane audience: "Die in 

dieser Phase untersuchten Stücke sind vor allem mit Sinnbildern angereichert; 

eine geheimnisvolle und fremde Welt für das allgemeine Publikum. Die 

Humanideen sind gerahmt, und in einer Spätphase sogar getrennt von Symbolik 

erkennbar." 1745 

What is the content of Masonic plays? As has been shown, some try to 

recapture the historical development of Freemasonry. Others expose "secret" 

Masonic initiation rites. Some plays denounce Rosicrucianism and magism that 

have nothing to do with Masonry, and thus wrongly show Freemasonry in an 

unfavorable light. Only a few discuss the problems of Freemasonry in the 

historical context, or contain humanistic ideas mingled with Masonic symbolism. 

Certain are shallow or hilarious plays on curious women seeking entrance into 

the secret order and being detected. Some comedies ridicule women inventing 

their own female Masonry, such as the American play Sister Masons. A 

Burlesque in One Act, by Frank Dumont, 1894. In this burlesque, the female 

Masons fail to perform a solemn initiation ceremony because the hysterical 

ladies are afraid of a mouse, and the female candidate runs off before she can be 

made to "ride the goat." 1746 Other plays were restricted by censorship, and some 

even caused a scandal, such as the comedy Der Freimaurer (1818) by the 

1742 

Ibid, p. 104. 

1743 

Cf. ibid, p. 112. 

1744 

Quoted from Marx Julius, Die österreichische Zensur im Vormärz, by Großegger, p. 119. 

1745 

Großegger, p. 123. 

1746 

Burlesque printed in The Lodge Goat by Pettibone, p. 587-596.

714 


German August Friedrich Ferdinand von Kotzebue: "Als Schrifsteller [...] hat er 

zahllose recht oberflächliche und seichte Theaterstücke verfaßt [...]. K. schrieb 

auch ein seichtes Lustspiel "Der Freimaurer" [...]. Bei dessen Erstaufführung 

kam es in Graz 1818 zu einem großen Theaterskandal. [...] Die Folge war, daß 

[...] die Theaterzensur von nun an der Polizei übertragen wurde." 1747 

Coil argues that there is no indication whether any of the early Masonic plays 

or operas, except for Mozart's Magic Flute which has some Masonic overtones, 

were ever remarkably successful, but he refers to Claudy's plays of the 20 th 

century as being quite en vogue among the American Masonic audience. These 

will therefore will be the topic of a more detailed analysis in the following 

sections. 

[...] [I]t must not be assumed that the production of Masonic plays has 

ceased, at least, of those designed for presentation to the Craft alone or 

to androgynous gatherings. Of these, Carl H. Claudy of the Masonic 

Service Association, Washington, D.C., produced no less than a dozen 

playlets of a kind which can be performed in a lodge room and which in 

recent years have delighted innumerable Masonic groups. 1748 

9.1.1 Carl Claudy's Masonic Plays (1934 - 

1945): Trespassing "Masonic Law" in 

Isolated American Country Lodge 

Carl Claudy (1879-1957) was a Masonic author and playwright, and 

Executive Secretary of the Masonic Service Association from 1930-1957. He 

edited The Master Mason from 1924-31, the Short Talks Bulletin (a monthly, 

beginning in 1920), the 20 volume Little Masonic Library, and several novels, 

e.g. The Lion's Paw, Old Tiler Talks, Foreign Countries, A Master's Wages, etc. 

Coil's Masonic Encyclopedia characterizes him as follows: 

1747 IFL, p. 867. 

1748 CME, p. 217. 

1749 Ibid, p. 134. 

It is especially noteworthy that Bro. Claudy, though having a lively 

imagination, never exercised poetic license in Masonic matters intended 

to be factual. On the contrary he belonged to the realistic school of 

writers believing that Freemasonry had enough to teach without 

distorting the truth. This was a valuable feature of the great mass of 

informal material sent out to lodges by Masonic Service Association. To 

him stories were stories and facts were facts. 1749


If Claudy as a writer of the realistic school has not intended his plays to be 

mere stories but the description of facts, he is, at least, most daring in describing 

violations of the so-called "Masonic law" and custom - even if it is for a good 

cause. As to the popularity of Claudy's twelve Masonic playlets, published under 

the title "Where Your Treasure Is...," in the foreword of the 1946 edition, the 

Past Grand Master of North Carolina states that "[t]hese plays have been 

presented in hundreds of Lodges all over the country, since the publication of the 

first of the series, [...] and thousands of letters sent to the author bear eloquent 

testimony to the joy and inspiration they have brought to American 

Craftsmen." 1750 

The title of his book containing the plays 1751 , as well as the title of eleven of 

the twelve dramas therein were taken from the Bible: "The Greatest of These," 

"He That Believeth," "Greater Love Hath No Man," "Judge Not!," "The Hearts 

of the Fathers," "... To Entertain Strangers," "A Gift in Secret," "Treasures of 

Darkness," "He Which Is Accused," "If A Man Die," "... And Not Forsake 

Them." Furthermore, on the dust jacket of this volume there is depicted a 

rainbow with a pot full of gold coins at its one end - the emblem of the Order of 

the Rainbow for Girls, and also the Biblical symbol of God's covenant with the 

people. 

What makes Claudy's Masonic plays so easy to perform is the fact that they 

do not require any special scenery, costumes, or expenses, since the dramas play 

in a simple lodge hall of a small American town, with the officers and brethren 

occupying their usual stations and seats. Ten of the twelve dramas contained in 

this volume belong to a series of plays about one special lodge called Doric 

Lodge, and employ the same cast, besides visiting brethren and the exception of 

one or two strangers. 

Doric Lodge is characterized in a preface 1752 as being a small country lodge 

in the town of Aaronton, somewhere in the middle east, off the main line 

railroad, the nearest town being five miles away. Accordingly, the lodge 

members are country people, farmers, and small town business men, who take 

Masonry very serious and try their best to live it. What makes the plays so 

interesting is the fact that the kind of Masonry practiced in this lodge sometimes 

does not conform to Masonic law: "A small Lodge in an isolated community, 

Doric Lodge has a certain informality of procedure. If it is lacking at times in 

true Masonic dignity, it is touchingly confident of the friendliness which permits 

much give and take." 1753 With regard to the so-called universality of Masonry, 

we have to understand that Doric Lodge is different, and is typical of many small 

and isolated country lodges where "certain informalities of procedure creep in to 

Lodge practices until they become commonplace and natural to the 

members." 1754 Doric Lodge thus is a kind of pars pro toto, despite of its 

1750 Claudy, "Foreword," p. vii. 

1751 Bible, Luke, chapter 12, verse 34: "Where your treasure is, there will your heart be also." 

1752 Claudy, p. 13/14. 

1753 Ibid, p. 13. 

1754 Ibid, p. 153.

716 


individualism. Claudy informs us in some prefacing paragraphs that Doric Lodge 

is of no particular Grand Jurisdiction, and that "the Grand Lodge under which 

Doric Lodge is holden is as mythical as is 'Aaronton.' " 1755 In order to defend 

himself, the author underlines that neither he nor the publisher condones or 

approves any act or speech contrary to law or custom in any Grand Jurisdiction. 

It is almost surprising that no "goat riding" takes place; but the freedom of 

including such silly entertainment customs would have destroyed the serious 

undertone of Claudy's plays. The violations of "Masonic law" which take place 

in Doric Lodge are always induced and made necessary by severe problems of 

the community or single lodge members, and the lodge always comes out as the 

rescuing angel. 

It is noteworthy that the author has written most of these plays in a similar 

isolation, namely in a lodge cabin in Montana, where, "in sight of hoary-headed 

old Emigrant Peak, highest in the Absorakas, surrounded by the peace and quiet 

of mountains and forest, the never ending song of Big Creek, clear cold snow 

water tumbling down its rocky course to the Yellowstone River, 'Blue Lodge in 

the Gallatins' became truly a playwright's heaven." 1756 These environs were 

Claudy's inspiration to show Freemasonry as a vital force in the lives of men. 

A final word has to be said with regard to the presentation of the plays before 

a special audience. With exception of "... And Not Forsake Them," all plays were 

conceived for purely Masonic spectators. Their popularity resulted in frequent 

requests by casts of players to permit a staging before ladies and the general 

public, or at least before Eastern Star Chapters, which, however, was always 

refused. Claudy explains this rejection with the statement that "[...] the staging of 

any Lodge room scene before non-Masons could but result in drastic 

criticism." 1757 We would argue that this excuse treats the Eastern Stars rather 

harshly, who are nonetheless Masons. The reason could have been that the plays 

repeat certain lodge actions, e.g. the opening and closing ceremony, the reading 

of the minutes, and one even contains a short form of the initiation to the third 

degree with an account of the Hiramic legend, which certainly was not intended 

for profane ears and Eastern Star members alike, who have a completely 

different ritual. 

Since the desire for a Masonic play suitable for a mixed audience was 

repeatedly expressed, Claudy wrote with "... And Not Forsake Them" (1940) a 

drama of Masonic nature, playing in a Mason's widow's living room and not in a 

lodge. We would call it a "charity play," because its topic is the help extended by 

a Masonic country lodge to the widow of one of their brethren, a young and 

educated lady from the city left in distress with two babies. Although she 

sarcastically expresses her belief that "Masons are just children, playing. Men 

never grow up [...], there's always the little boy in them. [...] They call each other 

'Worshipful' and there is a Grand Master and they take it all very seriously," 1758 

1755 Ibid. 

1756 Claudy, "For the Record," p. ix. 

1757 Ibid, "Apologia," p. 253. 

1758 Claudy, p. 264.


the brethren pay the rent of her room and supply her with food, asking her in turn 

to educate and care for their half-orphan and neglected children. This play does 

not reveal any lodge setting or action, but with unhidden self-praise demonstrates 

the support given by the lodge to women who are entitled to receive it - here we 

have again the reason for creating women's orders like the Eastern Star - 

confining the ladies to their proper task: charity. Claudy admits his uneasiness 

when creating this story for profane theater: 

Well does the author realize that in departing from the particular form of 

vehicle which has demonstrated both its need and its success, he has 

crawled out on a limb which even gentle criticism may easily saw off 

behind him! The field of Lodge room plays is small and particularly (if 

not exclusively) his own; the field of the stage play is as wide as the 

world and in it the greatest of playwrights have labored. 1759 

We consider it a rather ineffective play, which, nevertheless, describes the 

Masonic reality of supporting widows and orphans of Craft members, and also 

the realistic behavior of the widow who does not believe that these "boys who 

never grow up" could ever support her. In the following, three dramas for 

Masonic audience will be briefly analyzed, which have been selected either for 

being based upon special technical terminology, or because of their content 

bearing relevance to history of the country and customs of the fraternity. Thus, 

we have chosen the drama "Greater Love Hath No Man" for the purpose of 

demonstrating the trespasses of Doric Lodge concerning initiation rules 

prescribed by the Grand Lodge. "The Hearts of the Fathers" evolves around 

special Masonic phraseology, the ceremony of "healing," while "A Gift in 

Secret" fits in this row because it describes the Masonic treatment of Jews in 

WW II America. 

9.1.1.2 Masonic "Healing" in "Greater Love 

Hath No Man..." 

This particular drama has been chosen here because it illustrates the 

"technical Masonic term which signifies to make valid or legal" 1760 , namely 

"healing." The play is the second of the Doric Lodge series and originates from a 

short story. It consists of three acts and was copyrighted in September 1936. 

According to CME, to heal Masonically means "to cure the illegality of a body or 

individual unlawfully created or made." 1761 Who can be healed, and why is it that 

healing may be necessary in certain circumstances? The answer is given by the 

1759 Claudy, "Apologia," p. 253. 

1760 EFKS, p. 320. 

1761 CME, p. 311.

718 


encyclopedia Masonry Defined, according to which healing is an act of a legally 

constituted Masonic body and is done to a person who has been irregularly 

admitted to the mysteries of Freemasonry, in order to make him a lawful 

Mason. 1762 When this person has been initiated into a self-constituted or false 

lodge, the only way to heal him is re-initiation. However, if the person in 

question has been made a member in a schismatic lodge, he might be recognized 

as legitimate by the action of a Grand Lodge. The encyclopedia states that there 

is a difference between simply schismatic lodges and clandestine or sham lodges. 

The founders of the latter are impostors, whereas schismatic lodges are regular 

lodges, which "from some cause or other, are not recognized by legitimate 

Masonic authorities." 1763 

Sometimes, the healing consists in merely exacting a new obligation to a 

lawful body 1764 . This is explained in Mackey's Encyclopædia of Freemasonry 

and Its Kindred Sciences as follows: "If the authority which conferred the degree 

was only irregular, and the question was merely a technical one of legal 

competence, it has been supposed that it was only necessary to exact an 

obligation of allegiance, or in other words to renew the covenant." 1765 In cases 

where the defects are only slight, the person can be healed by a general 

declaration after removal of the illegality of the initiating Masonic body. When 

we believe Coil's Masonic Encyclopedia, "the kinds of irregularities and the 

surrounding circumstances are innumerable; the methods of healing are also 

numerous and no general rules can be laid down to fit all occasions." 1766 

One of these innumerable cases of irregularity and a trick of repairing the 

damage is described in Claudy's playlet "Greater Love Hath No Man," which 

relates the story of how Hank Higgins, a poor and uneducated, but much beloved 

and newly-passed Fellow Craft, lies on his deathbed before he can obtain the 

Master's Degree, because he has saved 53 children out of a burning movie 

theater, receiving fatal burns himself. When the Worshipful Master of Doric 

Lodge learns that Higgins is going to die, he fulfils his only wish and confers the 

third degree on him. By this act, he violates five Masonic rules: the first 

transgression of Masonic law consists in the fact that the prescribed time 

between the conferral of the second and the third degrees has not elapsed, 

Higgins having received the second degree only five days earlier. The second 

violation is that Higgins does not fulfill the requirements for initiation since a 

candidate has to be in full possession of his physical abilities: he is heavily 

bandaged, lies on a stretcher and cannot perform the staging of the degree 

correctly. The third transgression of Masonic law is that the conferral of the 

degree takes place in a much shortened procedure due to the candidate's physical 

condition. The fourth violation of Masonic custom is that not all of the brethren 

have been informed and summoned, because the time was pressing. The fifth 

1762 MD, p. 272. 

1763 Ibid. 

1764 Cf. CME, p. 311. 

1765 EFKS, p. 320. 

1766 CME, p. 311.


faux-pas is that Higgins has neither been properly instructed, nor duly examined 

in open lodge previously whether he was fit to be a candidate, although 

everybody knows that he is slow of learning his catechism. 

The situation is aggravated by the visit of a stern and very much disliked 

Masonic authority, the District Deputy Vandermark, described as "a new broom 

[...] [who] wants to sweep clean" 1767 . Towards the end of the play, Vandermark 

improves in character and saves the Worshipful Master from suspension and 

Doric Lodge from having its Charter arrested through a generous and tricky act 

of understanding. 

As to typical Masonic procedures, we witness an emergency meeting, called 

Special Communication in Masonic terms. Here, the brethren decide that they 

want to confer the degree. Afterwards, it is done, and Higgins resembles a bit the 

legendary Hiram Abiff as a noble victim for a great cause: "Brother Higgins, 

Masons are taught that fidelity to a trust is among the noblest of the virtues. [...] 

But [...] you, you have taught Doric Lodge a new meaning of fidelity." 1768 The 

Secretary describes the unlawful ceremony in his minutes. The lodge chaplain 

uses the Biblical words appearing in the title of the play: "It is written in the 

Great Light [...], "Greater love hath no man than this, that a man lay down his 

life for his friends." 1769 

The third act shows the unexpected reaction of the District Deputy 

Vandermark when he hears the minutes of the special meeting read by the 

Secretary. The Worshipful Master ponders upon a possible legality to be 

established later: "If there were time, doubtless the Grand East would order the 

degree conferred again. ... I have heard of "healing" a brother whose degree did 

not wholly conform to the laws and edicts of Grand Lodge. But there is no time 

[...] before Brother Higgins passes on." 1770 Unexpectedly, the District Deputy 

with a broad grin informs the brethren that they have not committed any Masonic 

offense at all, because the Grand Master knew about the whole affair, since one 

of the brethren had telegraphed him. The "Grand East" had found a trick to 

"heal" Higgins by granting a dispensation, dated back to the day prior to the 

illegitimate degree conferral: 

1767 Claudy, p. 47. 

1768 Ibid, p. 48. 

1769 Ibid. 

1770 Claudy, p. 53. 

1771 Claudy, p. 55. 

The Most Worshipful Grand Master granted you a Dispensation, 

permitting you to raise Brother Hank Higgins to the Sublime Degree, at 

a meeting called by telephone without due notice to all the brethren [...] 

in a period less than the statutory time, and without examination of the 

candidate as to proficiency. The Grand Master was pleased to date this 

back to last Tuesday, the day before you actually did all these things. 

Therefore, all that you did was legal. 1771

720 


Thus, the law has not been broken at all, and all Masons are satisfied. To 

make the happy ending complete, Higgins is also healed physically, since a 

friend has donated skin. This story shows that sometimes, it is commendable to 

break Masonic law if it is for a good cause - but only if "law" can be 

reestablished later. 

9.1.1.3 Admitting a "Cowan" into Lodge: 

"The Hearts of the Fathers" 

The sixth play of the series was published in 1939 and consists of one act. 

There are two reasons for discussing it here: Doric Lodge again violates two 

principal Masonic "laws" or customs. First, the play deals with the antithesis of 

initiate and profane, using the Masonic technical term "cowan" for eavesdropper. 

A cowan must never enter a lodge, and normally, the tyler with his drawn sword 

is placed outside the door to guard it, so that the lodge is "properly tyled." In this 

case, there will be made an exception. The cowan is even a women - that is, a 

little girl. Second, this play is the only one of the set that requires a costume, as 

its story evolves about a peculiar Masonic custom: to be "properly clothed." We 

can observe the uneasiness of the properly clothed brethren at the intervention of 

an intruder "not properly clothed," which makes him an outsider, although he is a 

brother. 

The story goes as follows: Doric Lodge celebrates Home Coming Night the 

same day a circus is at Aaronton. The lodge awaits a visiting brother, Bro. Henry 

Dyke, Junior, a wealthy businessman who has been invited to join his Mother 

Lodge on this special evening. Of course, without admitting it the members hope 

that this rich man will contribute generously to the lodge fund. But the brethren 

fear that there is going to be some discord, since there is also a visiting brother 

working for the circus. Bro. Dyke was once married to a beautiful tight rope 

dancer from the circus, who had committed adultery, wasted his money, 

disgraced his name, and finally deserted him with his baby. The circus now has a 

special program in which Elias the Clown catches a pretty, five-year-old tight 

rope dancer who falls off the wire. As we can already anticipate, this is Bro. 

Dyke's daughter. 

Another circus man is brought into the lodge by his companion - it is Elias 

the Clown. His function is to ask the real father of the child to take her back, 

which Dyke refuses since he has financially cared for mother and child when he 

divorced the circus woman, and thinks that the girl goes to school somewhere 

instead of acting in a circus. He does not know the mother has died, and he has 

cut all bonds with his former family. However, when Elias the Clown asks the 

Worshipful Master to call the lodge from labor to refreshment, in order to 

introduce a "cowan," and as the father sees his little girl whom he has denied, 

and who is to be given into a Masonic home, he clasps her to his breast. The title


of this drama is taken from Luke: "And he shall go before him in the spirit and 

power of Elias, to turn the hearts of the fathers to the children." Thus, Elias the 

Clown symbolizes Christ, who has turned the heart of Bro. Dyke to his daughter. 

The interesting part of the drama is the entry of Elias the Clown into the 

lodge room. The Junior Deacon heals the alarm, given on the door by the Tiler, 

and reports to the Worshipful Master that the visiting brother of the circus is 

there. The Worshipful Master orders him to admit the guest, but the Junior 

Deacon objects: "But, Worshipful, he's got a - a - there's someone with him." 1772 

He admits that the second guest is a vouched-for Master Mason, and the 

Worshipful Master commands him once again to let them in. "But, Worshipful! 

He's not - he aint [sic]- he's - (stops)". The Worshipful Master gets impatient and 

asks the Junior Deacon to continue. "The Tiler says - well, all I can get out of 

him is that the vouched-for brother isn't - isn't dressed right!" 1773 When the 

Worshipful Master hears that the guest is "not Masonically clothed," he sends the 

Junior Deacon to verify that, and the latter returns with the report: "He's - he's 

got an apron on all right, Worshipful, but - but - he - but..." 1774 Finally, the 

Junior Deacon gets it out that the visiting brother still has his circus clothes on 

under the apron. The Worshipful Master is very liberal, and - what other, stricter 

lodges possibly would not have done - admits him by stating that "Doric Lodge 

has never denied any brother, properly vouched for. It is not for us to criticize a 

brother's apparel." 1775 The other brethren also have difficulties to accept their 

guest's outward appearance; thus, Bro. Dyke exclaims: "Why do you come here, 

dressed like a - like a ..." - "Dressed like a clown, sir. I'm sorry. I'm 'shamed I 

had to come in my workin' clothes, sir." 1776 Then follows the recital of the family 

drama. When all pleas to Bro. Dyke to assume responsibility for his child fail, 

the clown, in conformity with Masonic law, asks the lodge be called from labor 

to refreshment, and brings in the girl: "Excuse me, Worshipful [...], for bringing 

a cowan into the Lodge like this - but she's asleep." 1777 

As to Masonic phraseology, it is evident that the technical term "cowan," 

denoting eavesdropper or profane, is in no wise antiquated, being used in this 

play dated 1939. We learn from this play that the great tolerance of the Master of 

this country lodge has made it possible again to trespass Masonic customs. 

Although it has to be admitted that the offense was not so big since the girl was 

sleeping and even when she awoke she could not cause any damage since she 

was too young to understand any of the "secrets" going on in lodge. Besides, the 

lodge was not in action but was called to refreshment, which also lessens the 

offense. 

1772 Ibid, p. 122. 

1773 Ibid. 

1774 Ibid. 

1775 Ibid, p. 123. 

1776 Claudy, p. 124. 

1777 Ibid, p. 127.

722 

9.1.1.4 "A Gift in Secret...": 

Balloting for a Jew 


The seventh drama of the Doric Lodge series, also a one-act play, was 

published and copyrighted in September, 1942, and is of interest here because it 

discusses the admittance of a Jew into the lodge. Even though Doric Lodge is 

situated in rural America, and not in fascist Germany, and even though it is in 

Masonry, the Jews were dealt with differently. Claudy is aware that not all 

lodges think alike in this matter, and, in order to avoid offending any Grand 

Jurisdiction practice, he apologizes for his drama of tolerance by stating: "The 

story is set forth only for the human values, and with no intent of argument for or 

against any idea or practice therein developed. If readers will think of the drama 

as belonging to the mythology of humanity, rather than to Masonic reality, its 

spirit will be preserved." 1778 

Thus, it merely teaches a lesson of humanity, without wanting to hurt other 

Masonic viewpoints. Although Claudy, for sake of his objectivity, pretends that 

this drama is rather intended to be fiction than fact, the reader can well imagine 

that such discussions have actually taken place among Masons. 

The play begins with the Opening Ceremony in Doric Lodge, and the 

Worshipful Master announces that his nephew, who is an agent of the FBI, will 

be a visiting brother that night (here, it is mentioned in passing that "Brother 

Hoover" is the chief of the FBI). This nephew is to present an unusual 

"entertainment" to the members, but their Master does not reveal any further 

details. The Secretary reads the lodge minutes which deal with the "Unknown 

Benefactor," famous for his anonymous gifts both to the community and the 

lodge, who has sent a check to the lodge's charity committee, so that it was able 

to purchase an artificial leg for a maimed brother. These secret money orders 

come in envelopes with type-written addresses, each signed by a different name 

and giving different hotel address of the sender. The strange thing is that the 

amount is always just enough to purchase that what is needed. The brethren have 

already supposed that the strange benefactor is a lodge member who exactly 

knows their needs, and that he must be a citizen of Aaronton. But since they 

believe that typewriting is not traceable, they are afraid that they will never be 

able to resolve this mystery. 

The Master invites his nephew to begin with his promised entertainment, but 

there is protest from the brethren, since they believe the correct order of business 

at Stated Communications is that balloting on petitions comes before 

communications and new business, and there is a petition for the Entered 

Apprentice Degree of a certain Otto Lubeck to be made. However, the 

Worshipful Master cites the by-laws from the code book which say that the lodge 

has to yield to the Master's inherent right to arrange the communications. Then 

there follows a short discussion on this Otto Lubeck, the owner of a store of out- 

1778 Ibid, p. 153.


dated goods, who has already applied for the first degree of Masonry twelve 

times, but was always blackballed. The laws of Doric Lodge say that a rejected 

candidate has to wait six months until he can apply again, which Otto Lubeck 

has always done. The committees who have examined him have reported 

favorably each time, and he has an unblemished reputation. So what is the reason 

for him being rejected ever anew? One of the lesser educated brethren, who 

almost betrays himself (it is Masonically forbidden to reveal how one has 

balloted) gives the answer: 

[b]ut he's a Jew! I don't care whether his grandfather or his father 

married a Christian or not. He's a Jew and that's why... [...] 

No matter how thin you slice it, it's still balony. And no matter how 

good you say he is, he's still a Jew! [...] 

But every one knows Otto Lubeck aint agoin' [sic] to get to be a 

member of this Lodge, not if he applies for a hundred years! [...] 

And I ain't saying I got anything to do with blackballing him, nor I ain't 

tellin' what I know, but I do know balloting on Lubeck is a waste of 

time! 1779 

The other reproaches against Otto Lubeck are that he has disowned his son 

(for which he may have had good reasons), that he does not go to a Christian 

church, and that he does not contribute to the Community Chest of Aaronton, 

saying "I haf mine own charidies!" 1780 This statement already gives a clue to the 

outcome of this story. 

Next, the Worshipful Master makes use of his special right and orders his 

nephew to begin with his entertainment. The climax of this drama is predictable 

and briefly told: the FBI agent compares the envelopes of the mysterious 

benefactor with a letter containing a bill by a shop owner, Otto Lubeck. He 

proves that the letters were all written on the same typewriter of which several 

keys were slightly damaged, and the brethren have to accept that the Jew, Otto 

Lubeck, whom they have blackballed all the time, is the unknown benefactor. Of 

course, this is why the Master wanted to have this kind of entertainment before 

the balloting, which now commences. While all brethren advance to the altar to 

ballot, the one of them who had produced the most objections asks to be excused 

from balloting, but the Master strictly commands that he either ballot or retire. 

So he votes, too, and soon after the Junior Warden declares the ballot fair in the 

South, the Senior Warden says it stands clear in the West, and the Master 

comments that it is bright in the East, and that Otto Lubeck is elected to receive 

the degrees of Freemasonry. The obstinate brother excuses himself for having 

"done held a wrong idea of a certain man," and as a mild "punishment" he has to 

read Proverbs 21, verse 14: "A gift in secret pacifieth anger," which explains the 

title of the drama. 

1779 Claudy, p. 163-165. 

1780 Ibid, p. 165.

724 


It is obvious that although the brethren of Doric Lodge cannot be called 

racists or fascists in the strictest sense of the word, they have a certain prejudice 

against Jews. The Chaplain of Doric Lodge admonishes them that it is forbidden 

to raise racial or religious issues in lodge, and reminds them that Freemasonry 

welcomes and admits worthy men of every country, sect, and opinion. 1781 This is 

the idealistic and theoretical view-point of Freemasonry, laid down in the 

landmarks of the Ancient Charges of Anderson's Constitutions from 1723, 

according to which a candidate must only profess a belief in a Supreme Being, 

while no subjects of sectarian or political character must be discussed in lodge. 

However, in Masonic reality these tenets have not always been obeyed. The 

Doric Lodge dramas take place in the 1940's. Already in the late 1800's there 

were debates whether or not to initiate Jews, which will be described at the 

crucial example of Germany. 

Thus, the IFL states that at the time of the English Princess Victoria's 

engagement with the German Prince Friedrich Wilhelm, Jews were admitted to 

English lodges, but not to German ones. 1782 English brethren of Jewish faith were 

not allowed as visiting brethren in German lodges. Thus, when Friedrich 

Wilhelm, a Mason, came to London in 1857, the English brethren made it clear 

that they would not admit German Masons to visit them as long as the latter 

rejected English brethren of Jewish faith. The prince promised to abolish this 

out-dated German Grand Lodge decision upon his return to his mother country. 

However, in 1874 the Grosse National-Mutterloge "Zu den drei Weltkugeln" 

only granted Jewish Masons the right to visit Christian lodges, still rejecting the 

initiation of Jews. This caused its Grand Master, who saw his liberal thoughts 

fail, to demit from Freemasonry. 

In 1881, the Grand Master of the German Grand Lodge "Royal York" wrote 

to the Grand Master of the Dutch Grand Orient: "Wir erkennen mit Ihnen im 

Prinzip, daß die Ausschließung der Israeliten von der Aufnahme in unseren 

Logen nicht vereinbar mit dem Grundwesen der Freimaurerei ist [...] 1783 , and 

expressed his hope that this barrier would soon fall. In fact, he achieved the 

modification of the constitution that the religion of the candidate was no obstacle 

for his initiation. In 1889, the Grand Master of "Royal York" resigned from his 

office because he feared that Jewish neophytes would have to encounter 

unjustified difficulties. To sum up the situation in Germany before WW I, two of 

the old Prussian Grand Lodges, i.e. the "Große Landesloge" and the "Große 

National-Mutterloge Zu den drei Weltkugeln" allowed Jewish brethren to visit 

them, but refused the initiation of Jews, whereas the Grand Lodge "Royal York 

zur Freundschaft" permitted the initiation of Jews to the first three degrees. The 

"humanitarian" German Grand Lodges had Jewish members. That the German 

lodges were most liable to follow the spirit of time is proven during the rise of 

antisemitism in the pre-war era, when the Grand Lodge "Royal York" returned to 

1781 Ibid, p. 164. 

1782 For a detailed description of Jews in German Freemasonry see IFL, p. 795-796. 

1783 IFL, p. 795.


its former Christian way. Many German lodges, even the "humanitarian" ones, 

modified their statutes in this direction. 

Die Haltung der deutschen Großlogen [...] ist immer von 

Zeitströmungen beeinflußt gewesen. Zur Zeit der Hochflut des 

Vorkriegsantisemitismus [...] und schon früher war auch die deutsche 

Freimaurerei nicht frei von diesen Strömungen. In den gesammelten 

Schriften von [...] Findel [...] finden sich sogar Aufsätze, die von den 

jüdischen Suchenden einen eigenen Eid wie im tiefsten Mittelalter 

verlangten. Die stark rassenantisemitische völkische Bewegung seit dem 

Weltkrieg hat selbstverständlich auch die deutsche Freimaurerei nicht 

unberührt gelassen [...]. Da alle gegnerischen Angriffe die Freimaurer 

als Werkzeuge Alljudas charakterisieren, glaubten und glauben manche 

Großlogen und Logen, teilweise wohl weniger aus Überzeugung als aus 

Opportunismus, dem Zeitgeiste Rechnung tragen zu müssen. 1784 

The British Encyclopædia of Freemasonry and its Kindred Sciences in its 

1921 edition refers to the disqualification of Jews in Germany, regretting that the 

great principles of religious and political toleration which characterize 

Freemasonry have not always been regarded, and hinting at the thus resulting 

bad reputation of German lodges abroad: 

[...] from an early period the German Lodges, and especially the 

Prussian, were reluctant to accord admission to Jews. This action has 

given great offense to the Grand Lodges of other countries which were 

more liberal in their views, and were more in accord with the Masonic 

spirit, and was productive of dissensions [sic] among the Masons of 

Germany, many of whom were opposed to this intolerant policy. But a 

better spirit now prevails; and very recently the Grand Lodge of the 

Three Globes at Berlin, the leading Masonic body of Prussia, has 

removed the interdict, and Judaism is there no longer a disqualification 

for initiation. 1785 

The British praise comes too early, for the German Grand Lodges returned to 

their Christian perspective in the years preceding WW II. The aggravation of this 

development under the Nazi regime has been dealt with in another chapter. The 

IFL from 1932 also deals with the dissemination of Jews in Masonic lodges, 

stating that the percentage of Jews in big German city lodges was relatively high, 

whereas the percentage of Jews in Freemasonry altogether was comparatively 

low, as a result of the Jewish brethren preferring certain lodges open to them. 

According to the IFL, there were almost no Jews in the three old Prussian Grand 

Lodges of about 60,000 members, and only a few in the Grand Lodges of cities 

like Darmstadt, while certain lodges could boast a Jewish "boom." The same 

1784 IFL, p. 795-796. 

1785 EFKS, p. 370.

726 


proportion could be observed in America, where in some big cities the Jews 

constituted the majority of certain lodges, whereas, for example, Palestine Lodge 

in Detroit had not a single Jew among its more than 1,000 members. 1786 

The situation of the Jews in America relative to Masonry in the times prior to 

WW I is described in an article in the Masonic Review of 1870 headed "Jews and 

Freemasonry." 1787 This article states that the Jews were allowed into and 

initiated into American lodges (although the article does not say whether this 

was true for all American States and all Masonic jurisdictions). On the one hand, 

this article is very tolerant and liberal with regard to the Jewish question, but on 

the other hand, it is the more intolerant and bigoted regarding the Prince Hall 

question. Thus, it claims that the Grand Orient of France in its "special love for 

the descendents of Africa" has ventured to violate the laws of Masonic comity by 

recognizing "a spurious organization in Louisiana." This refers to the foundation 

of Prince Hall Masonry for the colored people. The article reproaches the French 

Masonic authorities to always seek a distant object for the exercise of their 

benevolence, while they forget completely the objects at home, and exclude the 

Jews, a people whose history is sacred. The text further argues that if the Jews 

were Hindus or Africans, three or four thousand miles from home, the Grand 

Orient would promptly interfere in their behalf. Then, the texts enlists all the 

historic and religious scenes which Freemasonry has in common with Judaism, 

such as the characters of Moses, marching through the desert in search of the 

promised land, David in exile and on the throne of Israel, King Solomon building 

the temple, etc.: 

These, the principal scenes in the Masonic allegory, are also epochs in 

the history of the Jews, and they establish at once a lasting source of 

interest and a community of feeling between the descendants of 

Abraham and the members of the Craft. That such is the case in England 

is apparent to the most superficial observer, because many excellent 

professors of the faith which the inspired Isaiah proclaimed in words of 

fire, are [...] valuable workmen in the Masonic vineyard [...]. 1788 

An argument contrary to this statement is the fact that Masonry is founded on 

the Old Testament, not on Judaism, but Christianity only exists since the life of 

Christ, and thus, logically, the people in the Old Testament were Jews. 

Therefore, the symbols drawn from this source are "Jewish" in a sense, but they 

have nothing to do with the modern Jewish religion. Masonry is also far from 

being connected with Zionism, the movement to lead back all Jews into the land 

of Israel with its center being Zion. 

The article from the above-quoted issue of the Masonic Review continues that 

unfortunately, some European countries exclude the Jews from a mistaken 

impression that only Christians are admissible, and that the great and progressive 

1786 IFL, p. 796-797. 

1787 Moore, Masonic Review, vol. XXXVII, 1870, p. 249-251. 

1788 Ibid, p. 251.


Prussia in this respect is behind the age, being followed by minor German states. 

The text complains about the same egocentric policy in Sweden, but expresses 

some hope that the recently contracted alliance between the Grand Lodge of 

England and the Swedish Masonic authorities will make a change to the situation 

of the Jews, and the article concludes that no man can be excluded from 

Freemasonry as long as he is no "libertine or atheist 1789 ." 

Is Freemasonry, which claims to make no distinctions of race and creed, 

juggling with names? The same question is raised by Kischke, who admits that 

in Germany, the Jews suffered under very oppressed social conditions until late 

in the 19 th century and only step by step gained civil equality, since there was a 

serious religious alienation of two thousand years between them and the 

Christians. This led to a marginalization of the Jews, fostered from time to time 

by anti-Semitic tendencies in the German population, propagated for example by 

Rosenfels and Ludendorff, which also found their way into Masonry: 

Die Freimaurerei blieb von solchen Zeitströmungen nicht unbeeinflußt. 

So traurig es angesichts des freimaurerischen Grundsatzes der Toleranz 

auch klingen mag, man kommt um die Tatsache nicht herum, daß sich 

die Öffnung der Freimaurerei für die Juden Deutschlands im Verlauf 

des 19. Jahrhunderts nur zögernd vollzogen hat. Sie erfolgte nicht 

einheitlich, und es gab in der deutschen Freimaurerei wegen der 

Zulassung von Juden manche Auseinandersetzungen, die sich zum 

Streit verdichteten. Noch nach dem Ersten Weltkrieg wanderte eine 

ganze Anzahl von Logen wegen der Judenfrage zu den christlichen 

Lehrarten ab. Der Antisemitismus war zwischen den beiden 

Weltkriegen eben auch in manchen Logen existent. Er vermischte sich 

mit deutsch-nationalen Einstellungen. [...] Die Juden hatten ihrerseits - 

ähnlich wie in Frankreich - ein gewisses Interesse an der Freimaurerei, 

nicht weil die Freimaurerei ihrem Wesen so sehr entsprach, sondern 

weil sie sich wegen der aufklärerischen Tendenz der Freimaurerei 

Verständnis für ihr Emanzipationsstreben erhofften. 1790 

In Germany, the Jews had to establish clandestine lodges ("Winkellogen"), 

which were not recognized by the Grand Lodges, before they were admitted into 

regular Freemasonry. Summarizing the policies of German Masonry with regard 

to the Jews, Kischke retrospectively makes the following negative statement: 

Insgesamt gesehen muß festgestellt werden, daß dem Verhalten der 

deutschen Freimaurerei den Juden gegenüber im Vollzug der 

Grundsätze der Humanität und Toleranz kein allzu gutes Zeugnis 

ausgestellt werden kann. Nach dem Zweiten Weltkrieg hat sich diese 

Haltung jedoch grundlegend geändert. Ein breitgestreuter 

1789 "Libertine" is used in Charge I of the Constitutions of 1723 and denotes freethinker in religious 

matters, cf. CME, p. 378. It is used together there with the expression "stupid atheist." 

1790 Kischke, p. 159.

728 


Antisemitismus ist im Gros der Gesellschaft nicht mehr wahrnehmbar. 

Allerdings gibt es auch nicht mehr viele Juden. 1791 

Today, there are two lines of thought, i.e. two different streams of 

Freemasonry in Germany, the "humanitarian" and the "Christian" one. The first 

accepts Jews, but the latter only initiates them if they can confess a belief in 

Jesus Christ. However, this is to be explained with religious and not with racist 

or anti-Semitic reasons. As a rule of thumb for measuring the number of Jews in 

Freemasonry, Kischke estimates that the percentage of Jews in the membership 

of Freemasonry is about proportional to their percentage in the population. 1792 

However, he admits that there are exceptions, as well as temporary and regional 

variations. 

Returning to the drama by Carl Claudy, with the many brethren of European 

descent living in America it can be supposed that not all American lodges at the 

time of WW II accepted Jews. As Claudy's drama illustrates, even the brethren of 

"true American blood" have some prejudice. The Chaplain of Doric Lodge refers 

directly to the persecution of the Jews - with an implicit side-swipe at Nazi 

Germany - by stating that "[i]n this sad day when Jews are harried, tortured, shot, 

expelled from their homes and countries, outcasts in many supposedly civilized 

lands, we should lean over backward to be charitable, and kind, and 

understanding!" 1793 Thus, published in 1942, Claudy's play "A Gift in Secret" 

fell into the time of strong opposition and varied viewpoints with regard to the 

Jewish question, and describes the actual problem and questionableness of 

Masonry. 

9.2 Anti-Masonry 

Sadly, one of the key strategies a cult uses is to play upon the common 

interpretation of words. Dealing with any cult involves getting through a 

jungle of definitions. 1794 

Anti-Masons do not understand - more correctly, do not want to understand - 

the "universal language" of Freemasonry. What do they make of its technical 

terminology? This section deals with the opponents of Freemasonry, their 

reasoning, their measures against the fraternity, and the reactions of the latter. 

There have always been conspiracy theories among the population with regard to 

the fraternity. Such glimpses of paranoia can develop into an ideological and 

political tool to define a concept of an enemy, who becomes the scapegoat for 

1791 Kischke, p. 159. 

1792 Cf. ibid, p. 160. 

1793 Claudy, p. 164. 

1794 Schnoebelen, p. 100.


many unpleasant things. A conspiracy theory implies that a minority has the 

power to manipulate the majority and to change the course of history decisively. 

Therefore, this minority must possess superhuman forces. According to 

Reinalter, this over-estimation of the Masonic abilities results in a demonizing of 

the Craft, whose destruction seems to be the only way to heal the social 

organism. 1795 

Anti-Masonic attacks are carried out against different characteristics of the 

Craft, for example against its ritualistic practices or its alleged dark deeds. Since 

this is a linguistic dissertation, the attacks against its "words" will be examined. 

Freemasonry is an easy prey to conspiracy theories because of its language. Its 

ambiguous symbols are wittingly misinterpreted by anti-Masons who attribute to 

them a meaning of their liking, for example a sexual, a political, or a religious 

one. In history, these attacks went so far that the Freemasons even modified their 

language, to change the name of their institution, and to ban all "Jewish" terms, 

as was the case with the "Christian Orders" in Germany during the Nazi regime. 

The following sections will analyze the strategies of anti-Masons, based on 

several textual examples. The first example deals with interpreting Freemasonry 

as a fertility cult. Object of analysis is the technical term, "word." It has been 

shown that the "word" in Freemasonry acquires an important symbolic meaning. 

Thus, Section 8.1.1.3 on the Master Mason's Degree and Section 8.1.3 on the 

Royal Arch Degree explain that in the Third Degree of Masonry, the "word" is 

lost and replaced by a substitute, and in the Seventh Degree, it is restored. This 

word - as called in the ritual, the "Grand Omnific or Royal Arch word" - 

symbolizes the "Divine name," the "Ineffable Name." There are critics of 

Freemasonry like Martin Wagner who appoint a sexual significance to 

everything mysterious in Freemasonry, and thus also to the "word": 

In this cult the term "The Word" or the "Word of God", does not denote 

the revelation of God, neither its content, nor the form, nor the person of 

Jesus Christ. The term is a glyph or veil or mask for something else. 

Pike says: "The Universe is the only uttered word of God." Mackey 

says: "The word itself is but a symbol for divine truth." In Freemasonry 

the 'word' denotes the seminal principle disseminated throughout the 

world. It is the 'life fire' of the generative principle, the vital force in its 

several aspects, inhering in nature. It is that in which the life essence is 

sent forth into new forms or living entities, containing also within itself 

the originating and destroying forces. Its several aspects then are viewed 

and conceived of in Freemasonry as the lost word, the omnific word, 

and the ineffable name. 1796 

These interesting findings allow Wagner to argue that the "lost word" in 

Freemasonry is not the lost pronunciation of the name Jehovah, but the "lost 

generative power of the architect of the temple, Hiram Abiff. It conceals this 

1795 Cf. Reinalter, p. 126/127. 

1796 Wagner, p. 418/419.

730 


secret under this name, and justifies it by giving this name of Jehovah an 

arbitrary phallic interpretation." 1797 Wagner is not the only anti-Mason behaving 

like a Sigmund Freud of Freemasonry and assuming a sexual connotation behind 

every symbol. Already Leo Taxil (1854-1907) interpreted Masonic pillars as 

phallic symbols. According to Taxil, the bright column Jachin denoted man, and 

the dark column Boaz, woman: 

Die leuchtende Säule "J" bezeichnet das zeugende Prinzip, den Mann. 

Die dunkle Säule "B" das verderbliche Prinzip, das Weib. Dieses ist die 

Dunkelheit, der Mann aber das Licht. Jachin ist der Phallus, Boaz ist die 

Scheide. Der Same des Mannes wird in der Scheide durch den Samen 

des Weibes zerstört (??). Diese doppelten Prinzipien bezeichnen auch 

die weißen und schwarzen Felder des musivischen Pflasters. 1798 

Biologically, Taxil did not seem to have had a clear concept of the act of 

procreation. Taxil's interpretation of the compass as the symbol of man and the 

square as the emblem of woman is even more curious. He conceives the act of 

raising a Master Mason (i.e., obtaining the Third Degree) as copulation. As Taxil 

observed, the female Masons of Pike's Masonry of Adoption get to know the 

Edenic tree (the tree of knowledge of good and evil) in their third degree (here he 

errs, it happens in the second degree, that of Companion; cf. Section 7.2.1), and 

the Master Mason gets to know the "Middle Chamber" (here Taxil is also 

mistaken, for it is the Fellow Craft and not the Master Mason; cf. Section 

7.1.1.2). Taxil concludes that the Edenic tree is the phallus, and the Middle 

Chamber the vagina. In the Third Degree, both meet to copulate. According to 

Taxil, during the act both seeds are rotting, out of which the child grows. 

Der Zirkel ist das Zeichen des Mannes, der Winkel das des Weibes. Die 

Meisterweihe ist ein Begattungsakt. Die Adoptionsmaurerei lernt im 

Meistergrade den Baum der Erkenntnis kennen, der Meister die mittlere 

Kammer. Der Baum ist der Phallus, die Kammer die Scheide. Im dritten 

Grad treten die beiden Säulen zur Begattung zusammen. Bei der 

Begattung gehen beide Samen in Fäulnis über. Daraus entsteht das 

Kind! 1799 

In anti-Masonic history, these vocabulary analyses of Taxil have been 

repeated over and over again, for example by Schnoebelen in 1991, or Dr. Cathy 

Burns in 1995. 1800 Schnoebelen even defines the American Masonic symbol 

"Two Ball Cane" (meaning Tubal Cain, cf. Section 6.18.1) as a phallic symbol: 

"It looks like an upside down golf club with two balls near the top. [...] Many 

people assume the person is a golfing enthusiast, but it is actually a visual 

1797 Ibid, p. 422/423. 

1798 IFL, p. 1455/1456. 

1799 Ibid. 

1800 Cf. Bibliography.


Masonic pun. [...] It is also an all-too-obvious pun on the 'god' of Masonry, the 

male reproductive organ! Nice, eh?" 1801 

Having mentioned examples of attributing a sexual connotation to Masonic 

symbols, the following is an example of appointing a political significance to 

them. Walter Ulbricht, a former Communist leader in East Germany, unwittingly 

provided material for anti-Masons when he ordered a new flag adopted for his 

Soviet "republic." This led to an association of Freemasonry with Communism, 

since the new flag substituted a circle for the sickle of the Soviet flag, while the 

hammer was retained. The hammer is a profane artisan's tool, but in European 

Masonry also a well-known symbol referring to the Supreme Intelligence, i.e. 

God. 1802 A writer in the Rheinischer Merkur felt stimulated to launch the 

following conspiracy theory: "The variant Hammer and Sickle leads to the 

suspicion that Ulbricht is trying to achieve a higher status by using the Masonic 

symbol of intelligence, the circle. He probably wants to prove that he is the most 

dependable of all the red satraps, as well as the chief architect of his red Builders 

State." 1803 

9.2.1 The Vatican 

Section 2.3 on Freemasonry in Italy has already sketched the history of Papal 

Bulls and Catholic oppression with regard to the Masonic fraternity. What makes 

this topic interesting for literary studies is that the Encyclicas of the Vatican each 

time produced outraged and rebellious reactions of ardent Freemasons, who 

published their counter-acts. These were again commented on by fanatic 

Christians and anti-Masons, so that a whole vicious circle of verbal injury 

literature and also mock poetry evolves around this subject. Coil's Masonic 

Encyclopedia records seventeen Bulls by eight different Popes from 1738 until 

1902, starting with In Eminenti under Clement XII in 1738, which was followed 

by Providas (Benedict XIV; 1751), Ecclesiam (Pius VII; 1821), Quo graviora 

mala (Leo XII; 1825), Traditi humilitati (Pius VIII; 1829), Mirari vos (Gregory 

XVI; 1832). Then came six Bulls under Pius IX; respectively, Qui pluribus 

(1846), Quibus quantisque malis (1849), Quanta cura (1854), Multiplices inter 

(1865), Apostolicae sedis (1869), Etsi multa (1873). These were succeeded by 

four Bulls under Leo XIII, Etsi nos (1882), Humanum Genus (1884), Ab 

Apostolici (1890), Praeclara gratulationis (1894), and Annum ingressi 

(1902). 1804 Of all these, Humanum Genus was the most pretentious, calling 

Freemasonry the "Devil's work." 1805 As its name implies, it is an essay on the 

1801 Schnoebelen, p. 124. 


1803 Quoted in Pollard from California Freemason, summer 1960, who cites a partisan Catholic writer 

in the Rheinischer Merkur. P. 52. 

1804 Cf. CME, p. 55. 

1805 Cf. IFL, p. 236.

732 


depravity of man, and it describes Freemasonry as an evil "sect." Leo XIII. 

admonished all Catholic bishops to eliminate this "impure epidemic" ("impuram 

haac luem"). 1806 Albert Pike, the Grand Commander of the Scottish Rite for the 

Southern Jurisdiction of the United States, made a long public reply four month 

after Humanum Genus was delivered. Pike conceived this Bull as "a declaration 

of war, and the signal for a crusade." 1807 

An example of Masonic reaction towards a Papal Bull (Multiplices inter, 

from 1865), in which Masonry was referred to as "this most immoral sect" and 

"that perverse society of men," 1808 and in which the Pope threatened the Masons 

with excommunication, is the following poem. It is published in the Masonic 

Review from 1866, quoted from Punch, and it satirizes the standpoint of the 

Vatican in mock-heroic style, employing all the Papal reproaches against the 

fraternity: 

O Venerable Brothers of our sacrosanct Consistory, 

There is a confraternity wrapt up in darkest mystery, 

Themselves the men of Masonry and Freedom they denominate: 

All freedom save our own we do most utterly abominate. 

This good-for-nothing, execrable, pestilent society, 

United in the fellowship of error, and impiety, 

Extends itself, O shame! the whole world habitable wide over, 

Beside that universal realm which we as King preside over. 

Of all law, human and divine, the enemies these wretches are. 

Tartarean brood, among the corn they, burn them, vilest wretches are 

They glory in the practice of all manner of atrocity, 

And specially addicted are to guzzling and gulosity. 

There is in that proud Capital with River Thames irriguous, 

A temple nearly to the Fields of Lincoln's Inn contiguous, 

There are they wont to celebrate their orgies with audacity, 

Unheard of, gormandizing with incredible voracity. 

What shall I say of gridirons when they neophytes initiate? 

And what of red-hot pokers in commencing a noviciate? 

And what of those most horid [sic] oaths, with ceremonies sinister, 

Which they are to each candidate reported to administer? 

But what we most detest in them excites our ire professional; 

It is that Secret which they keep in spite of the Confessional; 

1806 Ibid. 

1807 Quoted from CME, p. 55. See also for content of Human Genus. 

1808 Moore, The Masonic Review, vol. XXXI from 1866, p. 15/16.


O reticence the most obstinate of stubborn indocility, 

That dares hold any thing concealed from Our Infallibility! 

It is an error to believe in what they call their charity, 

As though they with the Faithful were at all upon a parity; 

Condemned be the suggestion of such scandalous equality! 

Their ends are eating, drinking, conviviality and jolity. 

The ruin of the Church and Civil Government they're aiming at, 

No visionary phantom 'tis that we are now declaiming at; 

The Freemasons and Fenians are only two varieties 

Of secret sacrilegious and heretical societies. 

Their aprons be anathema, their gems and decorations all; 

Their symbols, signs, and passwords we declare abominations all; 

And, if they do not penance and submit to Our authority, 

Adjudge them to the regions of profound inferiority. 1809 

Pope Pius IV. already sensed in 1865 that Freemasonry was "universal," for 

he declared that "these efforts of the Apostolic See have not met with the success 

hoped for. The Masonic sect of which we speak has not been vanquished or 

overthrown; on the contrary, it has so developed itself that in these troublous 

days it exists every where [sic] with impunity." 1810 The same observation was 

made by Pope Leo XIII in 1884 in Humanum Genus, when he stated that "in a 

century and a half, the sect of Masons grew beyond expectations," and "grew to 

be so powerful that now it seems the only dominating power in the States." 1811 

That the Papal reproaches and opinions on Freemasonry were reactionary and 

detached from the world of reality is demonstrated in both Coil's cyclopedia and 

the Masonic Review. The latter states that one Pope only repeated what the ones 

before had said, and puts this observation in Masonic metaphors, arguing that the 

Pope is "like the owner of an ancient mansion, devolved on one by a hereditary 

right. He must take the edifice as it is, with its commodious and inconvenient 

chambers, its fantastic turrets and heavy chimney pieces [...]; or if he alters it, it 

must be with a cautious and gentle hand, otherwise the whole fabric will fall 

about his ears." 1812 It further states that the Pope "is cabined, cribbed, confined. 

He must go forward by going round in the tread-mill of precedent. He wears the 

old garments, put on semi-occasionally [...] as in Holland where dresses are 

hereditary, the grand-fathers and sons, in regular succession proceed to the altar 

in the same nuptial breeches." 1813 The article in the Masonic Review concludes 

that the Pope shows himself to a disadvantage, putting on such an outer garb in 

1809 

Quoted from Punch in an article called "The Pope's Allocution," printed in The Masonic Review, 

vol. XXXI from 1866, p. 18/19. 

1810 

Quoted in ibid., p. 16. Italics left out. 

1811 

Quoted in CME, p. 55. 

1812 

Moore, ibid, p. 18. 

1813 Ibid.

734 


these days of enlightenment. 1814 However, it has to be remarked that even in our 

modern times, the Catholic Church has not made too great an advance towards a 

peaceful relationship with Freemasonry (in contrast to the Protestant Church that 

at least tolerates it). As stated in CME, Pope Pius XII delivered an encyclical 

which was remarkable for its ignorance and effrontery, that denounced Rotary 

International and similar clubs. 1815 The old fear of "secret societies," whatever 

they are and whatever their purpose may be, seems to be still prevalent in the 

20 th and 21 st centuries. 

In spite of this, there were recent attemps of pacification and reconciliation. 

In December 1996, for example, the Italian Freemasons offered to Pope John 

Paul II the Galileo Galieo medal, which is the highest Masonic decoration for 

non-Masons. It was meant a sign of appreciation of the Holy Father's 

engagement for peace and brotherhood among the people of the world. However, 

a speaker of the Vatican declared that the Pope declined this honor since on 

principle he never accepted decorations. 1816 

9.2.2 The Morgan Scandal in America 

(1826 - 1836) 

"To the enemies of our Order, - may they find a grave six feet deep, six 

feet long, and six feet due east and west." 1817 

In 1826, an anti-Masonic excitement started in the small village of Batavia in 

Western New York. It grew into a movement that traveled through the whole 

state and from there to New England, the Mid-Atlantic states, Ohio, and 

Michigan, and swept almost over the entire United States. This affair had 

political consequences and caused an anti-Masonic paranoia among the 

population which we can compare perhaps to the craze that McCarthyism's fear 

of Communism evoked in the American people during the Cold War, or to the 

anti-terrorist sentiment beginning in September 2001. The flames of mass 

emotion were fanned. Freemasonry was seen with different eyes by the profanes, 

many brethren demitted from the order, and the resentment that prevailed against 

Freemasonry broadened into a hate of secret societies which also hindered the 

expansion of other fraternal orders like the Odd Fellows. Furthermore, sayings 

and neologisms related to this scandal arose, which makes the topic interesting 

with regard to local influences on a technical language. 

1814 

Cf. ibid. 

1815 

Cf. CME, p. 56. 

1816 

Cf. http://www.ktf.uni-passau.de/fakultaet/links/rv/vatican.156.html (radio vatican ticker vom 20. 

bis 23. Dez. 1996) 

1817 

Cited in Lang, p. 114, from the autobiography of Thurlow Weed.


The whole uproar was caused by a Captain William A. Morgan, a Virginian 

by birth and - curiously - a stone-mason by trade, who made known that he 

intended to publish a book about the secrets of Masonry. When and how he was 

made a Mason cannot be verified, and the idea is expressed 1818 that he was 

"book-made," having read certain exposés that were in circulation at his times 

and gleaned enough of Masonry to be accepted in a lodge in Batavia. He was 

even exalted to the Royal Arch degree. However, the local Masons excluded him 

from participation when a new Chapter was founded, which may have motivated 

him to the plan to expose their ritual work. The publisher and editor of a local 

newspaper, David C. Miller, encouraged his design. However, the announcement 

of their intention caused rumor in the village, much of Morgan's manuscript was 

taken away, and Miller's print shop was set afire. What some hotheaded Masonic 

individuals, in their eagerness to protect their order, did not know was that 

Morgan's book was not worth the whole trouble, since it was based on an English 

exposé. 1819 This counter-action lost its effect for Miller used this attack for 

publicity purpose. A chance to get rid of Morgan occurred when he was sent to 

jail in Canandaigua, New York, due to some trifling unpaid debts. On the 

following day, a man named Lawson asked for his release. Morgan left the jail 

with him and another man, was pushed into a carriage and disappeared forever. 

The abductors were arrested. The interest of the population in this scandal 

was extremely high: "During what have been called the Morgan trials, and other 

civil cases which owe their origin to his abduction and subsequent fate, the 

people have crowded the courts of justice to overflowing." 1820 The citizens lost 

their belief in justice for they began to think that if the judge were a Mason, an 

accused Mason might just give the "Grand Hailing Sign of Distress" and be 

freed. Many strange ideas about the Craft gained a foothold in the population. 

The persons who abducted Morgan (among them the Master of a neighboring 

lodge), however, did not murder him. They took him one hundred miles away to 

Fort Niagara, from where he was to be taken to Canada in order to start a new 

life there. Allegedly, Morgan had even agreed to this and had received money to 

get along until his family would be sent after him. 1821 Unluckily, the Canadian 

Masons refused to take him, which made his stay in the Fort longer than it was 

planned. A very un-Masonic toast at a Knight Templar banquet may have 

suggested to some of Morgan's jailors that they murder their prisoner: "To the 

enemies of our Order, - may they find a grave six feet deep, six feet long, and six 

feet due east and west." 1822 

Nobody knows exactly what happened, but it was generally thought that 

Morgan was taken in a boat on the Niagara and plunged into the water. Many 

investigations were led, the governor promised a reward for finding Morgan, 

1818 Lang, p. 110. 

1819 Cf. ibid, p. 112. 

1820 Ratner, p. 28. 

1821 Cf. Lang, p. 119. 

1822 Cited in ibid, p. 114, from the autobiography of Thurlow Weed.

736 


many people claimed to have seen him in all kinds of countries, e.g. in Smyrna, 

in Asia Minor, and finally, a body was found and identified as Morgan's. 

All this happened in the closing days of an exciting political campaign. 

The Anti-Masonic partisans used every artifice not to have the 

impression disturbed that Morgan's body had been found [...]. The vote 

cast for avowedly Anti-Masonic candidates was regarded as sufficiently 

encouraging to suggest the establishment of a new political party to 

prevent the election of Masons, or "Mingoes" as they were nicknamed, 

for public office. Here was the opportunity for Thurlow Weed to swing 

himself into political leadership, which had been denied him by the 

existing parties. He became the organizer, the mouthpiece, the platform 

builder, the 'boss' of the new party whose venomous agitations stirred 

the country for almost five years. 1823 

It is a fact that the drowned body found was the one of a certain Timothy 

Munroe, which became clear a few days after the interment. The Anti-Masonic 

party was the first third-party movement in the United States. Its initial followers 

were farmers and skilled craftsmen, many of whom were associated with 

evangelicalism and the temperance movement. They maintained that the 

aristocratic appearance and the secrecy of Freemasonry constituted a threat to 

republican democracy. Anti-Masonry provided the opportunity for rural people 

to express their resentment to the cities, and for ordinary people to protest 

against their powerful, mostly Masonic leaders, who dominated the public affairs 

of the nation. 1824 In 1833, Anti-Masons elected a governor of Rhode Island. They 

had a significant role in local politics in Massachusetts and New York, and 

controlled Vermont and Pennsylvania for several years. When in 1831, the Anti- 

Masonic party nominated William Wirt to run for president, it became the first 

American political party to select a presidential candidate. 

Not only Masons, but also those who did not denounce Freemasonry or 

sympathized with it were to be banned from the political arenas. As Mock puts 

it, "The New Political broom undertook to sweep the floors clean." 1825 The 

campaigns of the Anti-Masonic Party were infamous for their bitterness, as can 

be seen in the following stanza from one of their campaign songs, set to the tune 

of "Auld Lang Syne": 

If aught on earth can men engage, 

If aught can make us free, 

'T is one successful war to wage 

Against Free Masonry. 

1823 Lang, p. 122. 

1824 Cf. http://www.historychannel.com/ under the entry "Anti-Masons," cited from Eric Foner and 

John A. Garraty (ed.), The Reader's Companion to American History, Houghton Mifflin Compnay, 

1991. 

1825 Mock, p. 147.


The Mason's dark design we know, 

The Mason's bloody grip and sign, 

We'll lend a hand to blot from earth 

The Mason's bloody shrine. 1826 

In this campaign song, the language of Freemasonry, composed of secret 

grips and signs, is seen as the grips of the hands of murderers. Equally, all that is 

holy to Freemasonry becomes its "bloody shrine," like an altar upon which the 

innocent population is slaughtered. The order's requirement of secrecy is 

interpreted as a "dark design," a conspiracy of Masonry, of which the whole 

"earth" (not only the U.S.A.!) has to be "freed" in a common effort. Thus, by 

making all "profanes" the victims of Freemasonry, a common bond is created, in 

order to attract voters. 

However, as the party began to grow, its character changed from anti- 

Masonic attitudes to personal ambition and a general opposition to the 

Jacksonian 1827 Democrats, and its outline became more and more identical with 

that of the new Whig party. Thus, after 1835, the Anti-Masonic party 

disappeared into the Whig coalition. The people's confidence in the Anti- 

Masonic agitators' motives waned rapidly and they recognized that they had been 

duped by scheming demagogues. 1828 

Next to politics, the church got deeply involved in this affair. An organization 

calling itself the "National Christian Association" (NCA) grew out of this 

religious excitement. 

[...] another set of men took up the cause against Masonry. It was a set 

of traveling mendicants and ministers of the Gospel, who went peddling 

about throughout the country this specie of quackery. 'When Bernard, 

Stone, and their satellites took possession of Anti-Masonry as a 

religious hobby, churches were made to resemble the Spanish 

Inquisition. Christians were denounced, not so much because they were 

Masons, but because they would not denounce, abuse, and anathematize 

all other Masons who did not renounce Masonry.' 

The excitement [...] persuaded many minds that the whole Institution 

of Free Masonry was corrupt and vile. In the name of religion, and to 

save the Christian church, this humbuggery and quackery was taught in 

religious circles quite universally for half a century. 1829 

William Morgan was made a martyr: the NCA erected the "Morgan 

monument" to his memory on the Batavia cemetery in 1882, 56 years after his 

disappearance. A grave on the lot, representing that of Morgan, was decorated 

1826 

Ibid, p. 148. 

1827 

Andrew Jackson was a Past Master. Cf. Mock, p. 147. 

1828 

Cf. Lang, p. 124. 

1829 

Mock, p. 104/105.

738 


with his name in floral letters, and the last stanza of the consecration hymn reads 

as follows: 

And let our monument proclaim - 

That Morgan is a martyr's name, 

Till heart and home from sea to sea 

Shout from the dark lodge bondage free. 1830 

This monument bears tablets on its four sides proclaiming that it was erected 

by volunteer contributions, and that from near this spot, Morgan was abducted. 

This is simply false, since he vanished from a Canandaigua jail fifty miles away. 

Mock expresses the character of this monument well when he states: "What a 

collossal [sic] piece of monumental folly! What a waste of misdirected energy! 

What an embezzlement of sentiment! What a misappropriation of religious zeal! 

What a granite statue of negation [...]". 1831 

The consequences of this whole scandal on Freemasonry were severe. Many 

lodges became "dormant," the technical term for ceasing to work. But besides the 

persecution of the 1820's - 1850's and the general fear of Freemasonry that kept 

up in the U.S.A. for more than fifty years, there is also a positive aspect. Thus, 

Ossian Lang tries to see the advantages for the Craft; for him, Freemasonry is 

the "martyr," and in his eyes, by losing all the unworthy "Seceding Masons," the 

Craft has - so to say - managed to purge itself: 

The Brethren in the State of New York could look back with grateful 

hearts upon the period of their Fraternity's martyrdom: Their principles, 

their work, their organization had been preserved intact, and the Old 

Landmarks of the Craft had weathered the fury of the storms, however 

much individual Lodges and Brethren had suffered. Numerically the 

losses were heavy. Hundreds of Lodges had stopped work. Many 

forfeited warrants were scattered over the State, and illegitimate use of 

them caused much confusion. Nevertheless, the outlook was bright with 

promise of growing usefulness for the Fraternity. Unworthy, spineless 

creatures measuring the value of their affiliations by material advantage 

accruing to themselves, had withdrawn and left the field to men firmly 

persuaded of the world's need of the beneficent influence of the unifying 

spirit of their time-honored institution. 1832 

Here, we have again the Craft's slogans of "beneficent," "time-honored," and 

"unifying spirit," and it is clear that such a statement of vain-gloriousness can 

only stem from a Mason. He is trying to make the best of the situation. However, 

we think that the foregoing report of the events has shown clearly how much 

"unifying spirit" existed. It cannot be denied that Freemasonry had its black 

1830 Ibid, p. 106. 

1831 Mock, p. 108. 

1832 Lang, p. 125.


sheep, too. But it should be said that, according to "Masonic manners," the whole 

affair was a proof of very "un-Masonic conduct" of several individuals that was 

certainly not appreciated by Masonry as an institution. The question of who has 

murdered Morgan - if at all - has never been solved. 

A few words should be said here about the impact of the Morgan scandal on 

black Freemasonry. Interestingly, there was no harm done to Prince Hall 

Masonry, on the contrary. While the Order came close to disintegration among 

the whites, the black Masons even profited from the affair: 

While almost fatal for white Masonry, the agitation was harmless to the 

blacks. Apparently the anti-Masons did not see any danger to 

equalitarian democracy in the aristocratic pretensions of black free men. 

Indeed, the hard times the whites experienced provided new 

opportunities for Prince Hall Masons. Some 'unemployed' white 

Masonic degree instructors found jobs in teaching blacks some of the 

higher ritual of the Order, while others asked the assistance of blacks in 

carrying out their Masonic work when a quorum could not be raised. 1833 

Linguistically, the Morgan scandal had the consequence that some 

neologisms came up, such as "a good-enough-Morgan," that was also employed 

by classical authors. Thus, Herman Melville, in The Confidence-Man: His 

Masquerade lets his con-man make the following remark: "That corpse of 

calamity which the gloomy philosopher parades, is but his Good-Enough- 

Morgan." 1834 A footnote to this unusual statement names an adequate substitute 

for this expression: "any device, scheme, etc., which can be used temporarily to 

influence voters," which is a quotation from the Dictionary of Americanisms. 

Then, the footnote gives a sketch of William Morgan's presumed fate, stating 

that the anti-Masonic Thurlow Weed answered a jest of an attorney for the 

Masons by calling a body identified as Morgan's "a good-enough Morgan for us 

until you bring back the one you carried off." The press, however, quickly 

changed this into "good-enough Morgan until after the election." 1835 We can see 

that the entry in the Dictionary of Americanisms has employed Weed's alleged 

intention as ascribed to him by the press, so that Morgan could become a 

synonym to a scheme to influence voters. 

Another neologism is "Morganry." Duncan used it in his exposé of the Craft 

ritual when describing the ceremony of "shock of enlightenment": "In some 

Lodges, at the last word, 'light,' the brethren stamp their feet and clap their hands 

once; but this is nearly done away with, now-a-days. Too much 'Morganry' about 

it, as it is styled by Masons." 1836 Thus, the American Masons of the second half 

of the 19 th century seem to have applied the term "Morganry" to those 

ceremonies that appeared too exaggerated in their eyes, alluding to the exposé 

1833 


1834 

Parker (ed.), p. 41. For a corresponding explanation of this term, see also Lang, p. 121. 

1835 

Parker (ed.), p. 41. 

1836 

Duncan, p. 35.

740 


written by William Morgan, who obviously had used his great imagination freely 

when describing the Masonic ritual. 

Further, as we have already explained in our chapter on technical vocabulary, 

the brethren who left the order in protest were called "Seceding Masons 1837 ," and 

the true brethren who stayed in spite of all murder theories were named 

"Adhering Masons." However, there was still another sort of Masons who 

became infamous for their activities long after the political movement had ceased 

to exist: the so-called "Renegade Masons," who took Morgan as an example and 

tried to sell mock degrees to credulous people: 

After this party's defeat and extinction, the tirade against Free Masonry 

was carried on for a number of years by another set. It was a type of socalled 

'Renegade Masons.' [...] [...] Anti-Masonry found new keepers. 

[...] 'There sprung up a set of little, dirty, lazy, sapheaded, unprincipled, 

renegade Masons, who, not having succeeded in working themselves 

into public employment, determined to make merchandise of their 

treachery, and thus put money in their purses. This little band of 

contemptible parasites, unwittingly did more to put to shame the cause 

of Anti-Masonry than any other overt act of individuals. Had these 

vagabonds understood human nature a little better and taken time by the 

forelock, they might, indeed, have made fortunes by conferring degrees 

and lecturing on Masonry; but they did not commence their farcial 

exhibitions, until the people had become tired of the subject [...]. 1838 

As to the catchword for the scandal itself, "Historians, in general, all agree in 

calling it the 'Morgan Affair.' " 1839 

9.2.3 Fascism vs. Freemasonry 

Historically, it has been shown in Section 2.4 on Germany and Section 2.3 on 

Italy how Fascism dealt with Freemasonry. Linguistically, this section will 

illustrate how the "universal language" of Masonry was abused for 

propagandistic means by the Fascists. The first question that arises is why the 

hardest attacks against Freemasonry and its phraseology were performed at a 

special time in history. According to Reinalter, conspiracy theories arise in times 

of ideological, political, and economic instability, such as in the period between 

the two World Wars in Germany. The conspirators serve as scapegoats for the 

existential fears among the population caused by socio-political events: 

1837 Cf. Lang, p. 124. They were also called "Renouncing Masons" (CME, p. 519). 

1838 Mock, p. 150. 

1839 Ibid, p. 10.


Es fällt aus historischer Sicht auf, daß die Verschwörungstheorie ihren 

Nährboden vor allem in Phasen grundlegender ideologischer und 

politisch-ökonomischer Verunsicherung hat. Die Komplott-Theorie 

erfüllt dabei eine scheinbar rationalisierende Funktion, indem sie 

vorgibt, für alle existentiellen Ängste und Unsicherheiten, die hinter 

gesellschaftlichen Ereignissen stehen können, eine einfache Erklärung 

bereit zu haben. 1840 

What did Fascist anti-Mason reproach the fraternity for, besides attempting to 

rule the world hand in hand with Judaism and Communism? They reproached 

Freemasonry to have "stolen" the famous German poets and thinkers, to have 

listed their names on their lodge member registers and to have claimed them for 

themselves: "So hat man in den Logen die Arbeiten dieser Geister 

gewissermaßen ins Freimaurerische 'übersetzt'. Das Freimaurerische klingt in 

Frankreich französisch, in Deutschland deutsch, in Rußland russisch, in England 

englisch, usw. Es benutzt die Worte der Nationalsprache, aber es gibt ihnen eine 

[...] abweichende [...] Bedeutung." 1841 According to Hasselbacher, the German 

thinkers belong to the German people and not to Freemasonry, but they were 

"Masonified" through the "universal Masonic language": 

Sie bemühte sich lebhaft, das Denken und Schaffen dieser Männer recht 

stark zu verfreimaurern, indem sie es möglichst weitgehend mit 

freimaurerischen Begriffen und Tendenzen verschmolz und zu einem 

für die 'Königliche Kunst' höchst vorteilhaften Logentum verfälschte. 

Als ein ausgezeichnetes Mittel zur Beförderung solcher Manipulationen 

erwies sich dabei vor allem die freimaurerische Terminologie, d.h. der 

Phrasenschatz der Logensprache, dessen Charakteristikum eine Doppel- 

ja oft Vieldeutigkeit ist, die den Sinn und den Inhalt des gesprochenen 

wie des geschriebenen Wortes jeweils so auslegt, wie es in dieser oder 

jener Situation den Interessen der Freimaurerei gerade dienlich ist. 1842 

The "universal language" of Freemasonry is also an embodiment of the 

concept of a world of brotherhood, which, of course, was against the Fascist 

propaganda. Thus, Hasselbacher claims that a Mason, using the word "mother 

country," could mean either his own native land, or the unlimited Masonic 

empire, extending from the North to the South, and from the East to the West: 

"Es kann ebenso gut sein, daß er dabei an das Vaterland der Freimaurer, die 

Weltrepublik, denkt, von der sein Maurerlied kündet: 'So weit Gott seinen 

Himmel spannt, reicht unser (!) großes Vaterland!'. Dank dieser Logen- 

Terminologie konnte das Freimaurertum die Arbeit vieler großer Männer 

überfremden [...]." 1843 

1840 Reinalter, p. 126. 

1841 Hasselbacher, p. 91. 

1842 Hasselbacher, p. 91. 

1843 Ibid.

742 


Anti-Masons complain about the ambiguous Masonic language. But what 

have they done to it? The following two sections examine two issues, namely (1) 

how Masonic symbolism could be filled with antisemitic content, and (2) how a 

ban of "Jewish" words and a change of vocabulary should save German lodges - 

then called "Christian Orders," - from extinction. 

9.2.3.1 The Ludendorffs' Anti-Masonic 

Vocabulary: A New Content applied to 

Masonic Symbols 

This section illustrates how Masonic symbols lose their original definition 

and receive a new one of antisemitic content for propagandistic reasons. The 

source of this "new" Masonic vocabulary, destined as a malicious campaign 

against the Craft in order to find a culprit for the economic situation in Germany 

and an accomplice of the Jews, is General Ludendorff together with his wife. In 

contrast to Hitler, who had not much to say against Freemasonry, the 

Ludendorffs launched a real anti-Masonic campaign, publishing many books on 

this topic. It has to be stated that Ludendorff's expositions are so far-fetched that 

even his competitive antisemitic propagandist, Alfred Rosenberg, called him a 

paranoid. However, they had a strong influence on the German population and 

are therefore worth discussing. General Ludendorff and Dr. Mathilde Ludendorff 

invented neologisms to describe Freemasons, such as "Mondnaturen im 

Aaronsschurz," (which would translate into "moon characters in Aaron's apron," 

or "Verfreimaurerung des Deutschen Volkslebens" 1844 ("Masonification" of the 

German people). The Ludendorffs also accepted Taxil's view of sexist Masonic 

symbols. Thus, the General was convinced that the Masonic initiation was of a 

phallic nature, and he calls it the "artificial branding as Jews," and 

"circumcision": "Bemerkenswert ist [...], daß auch Ludendorff in der Einweihung 

des Freimaurers an den Phallus denkt. 'Künstliche Abstempelung zum Juden', 

'Beschneidung.' " 1845 A contemporary of him, the anti-Mason Herrmann Gruber, 

also states: "[D]as letzte positive Geheimnis der Freimaurerei gipfelt im Kulte 

des Fleisches" 1846 - at least in the first edition of his book, because in the second 

edition he calls Taxil a swindler and himself as his exposer. The conspiracy 

theories of the Ludendorffs lumped all imagined adversaries of fascist Germany 

together - Masons, Jews, and Communists. 

One of the major strategies of General Ludendorff is to attribute to the 

Masonic symbols a different meaning that always alludes to Judaism. Let us take 

a look at the Masonic symbolism of the four points of the compass, for example. 

It has been shown in previous chapters that in Masonry, the light comes from the 

1844 Ludendorff, Kriegshetze und Völkermorde, p. 171. 

1845 IFL, p. 1455/1456. 

1846 Ibid, p. 1456.


East. A thorn in Ludendorff's flesh is the Masonic formula "ex oriente lux," 

which he attacks vividly. His dilemma is the philosophical question whence 

knowledge came. The answer does not match with his theory of race. Ludendorff 

cannot live with the historical fact that wisdom was transferred to Germany from 

the East. He who believes in the German people as a "nordische Herrenrasse" 

draws the following conclusion from the Masonic maxim that "there is no light 

in the North": the Masons think that the German people, the "Nordic race," is 

completely in the dark. Hence, he remarks derisively that the Freemasons in their 

great love for humanity want to bring light to the Nordic race through the Jews, 

who already possess it: 

In der Freimaurerei ist der Norden der Sitz der Finsternis, die Kehrseite 

des Lebens und die Stätte aller Laster und Fehler. Im Norden sind die 

rohen, rauen Steine, die den Menschen in seinem rohen und 

unvollkommenen Naturzustande darstellen, und [...] bearbeitet werden 

müssen, um, wie es in jüdischem Interesse liegt, zum "vollendeten 

Kubus" zu werden. [...] Mattes Licht des Mondes erleuchtet den 

Norden, der Süden liegt im glänzenden Sonnenschein. Aber im Osten, 

da ist der wahre Jakob los. Da ist der Sitz der Kultur, des Lichtes, der 

Weisheit und aller Geistesgaben [...]. Und wie im Osten die Sonne 

aufgeht und dann über Süden nach Westen rückt, so ist denn auch alles 

Schöne [...] und wiederum namentlich die "Bildung" [...] in der Gestalt 

des Juden Abraham von Osten über Süden nach Westen gegangen. 

Wir Armen im Norden sind erst im Begriff, das alles zu erhalten. Mit 

dem Juden will es uns die Freimaurerei in ihrer unendlichen 

Menschenfreundlichkeit übermitteln. 1847 

Ludendorff controverts this assertion, claiming that culture and civilization 

came from the North, long before the Jews were mentioned in history: "Nicht aus 

dem 'Orient', auch nicht aus dem Süden, sondern vom Norden kam die Kultur 

und mit ihr sittliches Verantwortungsgefühl gegen die Mitmenschen über die 

Völker der Erde, lange bevor die Juden in der Geschichte auftraten." 1848 That he 

is simply wrong here does not need to be argued. Another Masonic peculiarity of 

which Ludendorff gives a wrong interpretation is the fashion of clothing, which 

he calls "disguise." The hat, for example, which is worn by the Worshipful 

Master of a lodge in his eyes is an allusion to the Jewish hat: "bekanntlich tragen 

ihn auch die Juden als 'Freigeborene' in ihren Synagogen." 1849 He further equates 

the term "free born," which he uses to designate Jews, with "Freemason," 

although these expressions have nothing in common. 

The white gloves of the Masons are a further target for Ludendorff's attack. 

Of course they mean "innocence," but he states that they are supposed to be a 

1847 

Ludendorff, Vernichtung der Freimaurerei durch Enthüllung ihrer Geheimnisse, p. 54. Bold print 

added. 

1848 

Ibid. 

1849 

Ibid, p. 55.

744 


sign that Freemasons are always innocent, no matter what deeds they have 

committed, which is certainly false. In Masonry, they denote that a brother 

should always have clean hands, and this is to be understood as an 

admonishment. However, it is no legitimacy for acting wrongly and then putting 

on white gloves in order to appear spotless, and to have a clean slate: "[S]ie 

bezeugen, daß die Hände von getaner freimaurerischer Arbeit nie beschmutzt 

oder befleckt werden können. Sei es auch was für Arbeit der Orden verlangt, 

immer ist der Freimaurer 'unschuldig'." 1850 It is true that a Mason offers a pair of 

white gloves to the woman of his heart. This has been explained in Masonic 

encyclopedias as an act of friendship towards the women who are excluded from 

the fraternity, but it is most certainly not a sign of making them accomplices, 

what Ludendorff asserts. He even goes so far as to claim that dead Masons are 

clothed with white gloves before they are buried, in order to prove their 

innocence in the after-life: "Ein besonderes Paar erhält der Maurer für seine 

Beerdigung, um auch im Jenseits diese Reinheit bezeugen zu können." 1851 

Another unjustifiable assertion is that the cabletow, which is put around the 

candidate's neck and body in the initiation ceremonies of Masonry, is intended to 

prevent the neophyte from running away: "[N]ach altenglischem Ritual bekommt 

der Aspirant einen Strick, 'das Zeichen der eigenen Gerichtsbarkeit der Loge,' um 

den Hals, 'damit er sich in der Gewalt der Loge befindet, wenn er entfliehen 

will'." 1852 The Masonic definition of the cabletow is given in Section 4.3.2. 

Further, Ludendorff interprets the sign of immortality, the acacia, as an emblem 

of the domination over the world by the Jews, and as the sceptre of their 

priesthood's power: "Der grünende Akazienzweig ist nicht nur das 'uralte 

Zeichen' des 'Sieges' und des 'Erblohns' [...], sondern es ist unumschrieben das 

Zeichen der jüdischen Weltherrschaft, das Zepter der priesterlichen 

Königsgewalt im messianisch-jüdischen Weltreich!" 1853 

With regard to the symbol of the tears on the Master's carpet, Ludendorff 

makes the irrational statment that they resemble the rueful tears of Jehovah with 

regard to the destruction of his temple, which will only be compensated by a 

world domination of the Jews: "Wer denkt da nicht an die Reuetränen, die 

Jehowah über die Zerstörung des salomonischen Tempels allnächtlich vergießen 

muß, bis dieses Unrecht durch die Aufrichtung der Judenherrschaft 

wiedergutgemacht ist." 1854 The Masonic symbol of "Jacob's Ladder," explained 

to the candidate in the Entered Apprentice Degree (cf. Section 4.6.2) also 

receives a special interpretation by Ludendorff. He has found another 

significance of its "seven steps." According to the General, the "siebenstufige 

Jakobsleiter" denotes the "7 sabbatischen Jahre, von denen das 7. Die 

tausendjährige Judenherrschaft ist," as well as "die 7 goldenen Leuchter des 

Tempels." 1855 Contrary to Freemasonry, where Jacob's Ladder rests on the Bible 

1850 Ibid. 

1851 Ludendorff, Vernichtung der Freimaurerei durch Enthüllung ihrer Geheimnisse, p. 55. 

1852 Ibid, p. 65. 

1853 Ibid, p. 61. 

1854 Ibid, p. 61. 

1855 Ibid, p. 60.


and leads to the Clouded Canopy, i.e., heaven, with the three angels faith, hope, 

and charity descending, Ludendorff conceives it as a Jewish symbol of the seven 

Sabbatic years, the seventh of which is the 1000-year reign of the Jews. 

Ludendorff interprets the three roses on the Master's apron as the three blows 

with which Hiram Abiff (he uses a synonymous name, Adoniram) was killed. 

These blows are to admonish the Master to punish rebellious craftsmen: "Die 

drei Schleifen auf dem Brustlatz bedeuten die drei Schläge [sic] mit denen 

Adoniram erschlagen wurde [sic] und sollen den Meister mahnen, die Unschuld 

zu verteidigen und aufrührerische Gesellen zu bestrafen." 1856 Then, Ludendorff 

furnishes his own definition of the trestle-board. It has been shown in previous 

sections that the tracing board is the board to design the plan upon; i.e. the 

individual Mason's plan of life, or even God's divine plan of the temple of 

humanity. Ludendorff conceives it as a plan to make the imperfect Mason a 

spineless tool and a smooth stone to fit in the building of the Jewish empire: 

"Das ist der 'Riß', nach dem die Logen nach dem Willen des dreifachen 

Baumeisters des ganzen Weltalls den unvollkommenen Freimaurer zurecht zu 

stutzen haben, um ihn zum kubischen Stein, zum vollkommenen, d. h. 

willenlosen Werkzeug und glatten, behauenen Baustein für den Bau des 

jüdischen Weltreiches zu machen." 1857 

Having examined Ludendorff's association of Freemasonry with Judaism, we 

will now proceed to his concept of Masonry as linked to Communism, another 

enemy of Fascist Germany. Thus, he defines a Masonic working tool, the gavel, 

as a hammer between the Soviet star and the cubic stone of Jewish 

perfectionism, and as a sign that this hammer should be wielded from this 

direction: "[…] der Hammer zwischen Sowjetstern und dem kubischen Stein 

jüdischer Vollkommenheit, als Zeichen, daß er von dort aus geschwungen 

werden soll." 1858 In the same sense, Ludendorff assumes that the five-pointed star 

is the Soviet star: "[...] in der Mitte, der 5eckige flammende Sowjetstern, d.h. das 

Licht, das aus dem Allerheiligsten des Tempels kam." 1859 Ludendorff teaches 

that the attempt to rule the world with the five-pointed Soviet star was an 

experiment that failed in history, and which is therefore repeated with David's 

star, the Jewish one, that is likewise to fail: 

Der fünfeckige flammende Sowjetstern ist durch den sechseckigen 

Davidstern der jüdisch-priesterlichen Weltmonarchie ersetzt. Wir 

kommen hier der Sache schon näher und verstehen die Bedeutung der 

Sterne in der Weltgeschichte; dem allerdings nicht geglückten 

Experiment mit dem Sowjetstern in Rußland soll nun das mit dem 

Davidstern auf dem Erdenrund folgen. Es wird ebensowenig 

glücken! 1860 

1856 Ludendorff, Vernichtung der Freimaurerei durch Enthüllung ihrer Geheimnisse, p. 55. 

1857 Ibid, p. 59. 

1858 Ibid, p. 59. 

1859 Ibid, p. 59. 

1860 Ibid, p. 60.

746 


Having thus attacked the phraseology of Freemasonry, Ludendorff continues 

with pejorative remarks about Masonic customs, for example Masonic steps, 

circumambulations, and travels (cf. Section 4.9). Thus, he gives a mock 

description of the "flat foot position" with which the candidate of the Third 

Degree (in German Masonry called "Leidender," that is "the suffering," instead 

of the American "seeker for light") approaches the altar. Sarcastically, 

Ludendorff remarks that "the suffering" is an appropriate metaphor for the fooled 

Mason: "Aus dem Suchenden ist nun ein 'Leidender' geworden. In diesem 

Ausdruck liegt für den 'Profanen' das einzig Wahre der Freimaurerei." 1861 The 

mystic steps, an earnest affair in Freemasonry, are thus ridiculed: 

Der 'Leidende' wird an den Westrand der Tafel gebracht und dort in 

'rechtwinkliger' Fußstellung, Plattfußstellung, hingestellt. Unter dem 

tut's die Freimaurerei nicht. Er wird nun zu den 'merkwürdigen' 3 

'rechtwinkligen Schritten' veranlaßt. Die Schritte werden nach Süden, 

nach Norden und Osten gemacht. 'Widerstände müssen überwunden 

werden, wenn wir nach Osten wollen. Der Strom des Lebens, der uns 

von dort entgegendringt, überwältigt uns.' [...] Auch wir sind von dem 

ganzen unwürdigen Gehabe überwältigt [...]. 1862 

Ludendorff quotes the text explaining these steps from a German ritual, 

saying that their meaning is the passing of obstacles on the way to the East. As 

the German Masons say that the stream of life coming from the East overwhelms 

them, so Ludendorff is overwhelmed by this "unworthy affected behavior." He 

describes the Fellow Craft steps in a like fashion: 

Der Aspirant setzt dabei die Spitze des rechten Fußes auf die unterste 

Stufe der Zeichnung und zieht dann den linken an den rechten Fuß 

derart an, daß beide als Zeichen seiner vorgeschrittenen menschlichen 

Vollkommenheit nicht etwa einen einfachen, sondern, man staune, 

einen doppelten rechten Winkel bilden. Mit dieser 'vollkommenen' 

Klettertechnik erklimmt er die Leiter und nähert sich dabei Jehowah und 

Davidstern. Welch ein Glück für die Deutschen! 1863 

The next Masonic custom that Ludendorff satirizes is the "spelling and 

halving" of secret passwords (cf. Section 4.7.2.1). He pretends that to give a 

whole password is too much to ask of a Mason, it could be dangerous for him. 

Therefore, he has to give it in parts: "Sein 'Wort' 'Jakin' darf er nicht etwa gleich 

auf einmal aussprechen, das würde ihm wohl zu viel zumuten, ihm schaden, 

sondern er muß es erst buchstabieren, dann silbieren, endlich darf er es ganz 

geben." 1864 Finally, Ludendorff uses in his rhetoric the Grand Hailing Sign of 

1861 

Ludendorff, Vernichtung der Freimaurerei durch Enthüllung ihrer Geheimnisse, p. 65. 

1862 

Ibid, p. 66. 

1863 

Ibid, p. 67. 

1864 

Ludendorff, Vernichtung der Freimaurerei durch Enthüllung ihrer Geheimnisse, p. 66/67.


Distress, given by a Mason in the time of danger. He describes the German 

Hailing Sign which is made differently from the American one (in German 

Masonry, the folded hands with the palms outward are laid on the forehead, 

while in America, both hands are raised. Cf. illustration in Section 5.8). 

Ludendorff uses a parallelism, first citing the Masonic Hailing Sign of Distress 

("Oh Lord my God, is there no help for the widow's son?"), and then showing his 

own hailing sign, in the time of "distress" of Germany, the swastika, 

accompanied by the words "come to this sign, children of the German people, 

free Germans, and you cheated Masons, men and women!" 

Wenn der Freimaurer sich in Lebensgefahr befindet, so gibt er zu seiner 

Rettung [...] 

das große Notzeichen, 

das doppelte gleichseitige Dreieck Jehowahs, durch Legen der 

gefalteten Hände an die Stirn, die Handflächen nach vorn und ruft: 

A moi, a l'enfant de la veuve de Naphthalie! [...] 

In der Todesnot des Deutschen Volkes zeige ich ihm das heilige 

Zeichen seines Bluts 

Das Hakenkreuz 

und rufe ihm zu: 

Zu ihm, ihr Kinder des Deutschen Volkes, ihr freien Deutschen und 

ihr betrogenen Freimaurer, Männer wie Frauen! 1865 

9.2.3.2 The New Vocabulary of the 

"Christliche Orden" 

In order to avoid liquidation under the Nazi persecution, the Große National- 

Mutterloge sought to save the old Prussian Freemasonry by adopting a new name 

and an "Arierparagraphen," thus reserving the institution for 'Aryan' Germans 

and Christians only, and interrupting the international lodge correspondence. The 

changes to the ritual itself were comparatively minor and focused mainly on the 

elimination of non-Aryan vocabulary and anything that could be seen as a threat 

to the Nazis, like secrecy. In a letter to Dr. Frick, Reichsminister des Innern, 

dated Berlin, April 12 th , 1933, the Grand Masters Dr. Bordes and Dorr wrote: 

Sehr geehrter Herr Reichsminister! 

Die unterzeichneten Großmeister erlauben sich, Ihnen die Mitteilung zu 

machen, daß die Große National-Mutterloge zu den drei Weltkugeln 

sich fortan nennt: "Nationaler Christlicher Orden Friedrich der Große". 

1865 Ibid, p. 77. Bold print, spelling errors, and capitalization errors as in the original.

748 


Mit dieser Umbenennung ist ein innerer Umbau verbunden worden, der 

die noch vorhandenen losen Beziehungen zu Freimaurerlogen gänzlich 

aufhebt, die Deutschstämmigkeit der Mitglieder zum Gesetz macht, und 

das Geheimnis und einige alttestamentliche Worte im Gebrauchstum 

beseitigt. 1866 

Grand Master Dr. Bordes wrote to Goebbels with letter dated April 12 th , 

1933, that if there was no room in Fascist Germany for Freemasons, there should 

be room for the 20,000 German men who have supported the national rise of 

Germany, whom he characterizes as men who "nach Beseitigung alten 

Formelkrames altgermanisches Kulturgut und Vaterlandsliebe pflegen". 1867 To 

the ex-members of the former Grand Lodge, the "Nationaler Christlicher Orden 

Friedrich der Große" respectively Grand Master Dr. Bordes sent an explication 

that they have ceased to be "Freemasons," that they do not have to keep the 

secret any longer, and that 

[d]ie Änderungen in den Ritualen der vier ersten Stufen bestehen 

vorläufig darin, daß gestrichen werden: Tubalkain, Schiboleth, Akazia. 

Die Wörter Jakin, Boas, M.B., Jehovah werden (bis auf Widerruf) 

ersetzt durch: Licht, Volk, Er lebt im Sohn, Glaube. 

[...] In der Meisterlegende heißt es statt "Tempel Salomos": "der 

deutsche Dom" und statt "Hiram": "der Baumeister". 1868 

Here, the ridiculous expression "deutscher Dom" as a substitution for the 

main Masonic symbol, King Solomon's Temple, image of the universe, the 

lodge, and the temple of humanity on which the brethren work, shows how 

"Jewish" or Old Testament words were replaced fanatically by proud Germanic 

terms, alluding to the history and culture of the "Herrenrasse." And how can a 

symbol of universality be a German cathedral, automatically excluding all the 

other nations? Jakin and Boaz etymologically have nothing to do with "Licht" 

and "Volk" but Jakin is said to mean "may it establish" or "may it affirm," and 

Boaz "with strength." So, instead of translating Boaz correctly with "Kraft" 

which would have been an equally positive term suitable for the "Aryans," the 

two pillars received a completely new interpretation, "Licht" being a general 

positive term, alluding to the enlightment, and "Volk" being the catchword of the 

Fascists, with "völkisch" as a selective and anti-semitic denomination of the truly 

German populace. 

The translation of the password "Macbenac" as "Er lebt im Sohn" is one of 

the possible Masonic translations 1869 ; here at least no change of meaning has 

taken place. However, in a ritualistic ceremony it makes a difference if one says 

1866 

Quoted from Neuberger, vol. II, p. 306. Bold print added. 

1867 

Ibid, p. 307; cited from a letter written by Ordensgroßmeister Dr. Bordes to Reichsminister Dr. 

Goebbels on April 12 th , 1933. 

1868 

Quoted from Neuberger, vol. II, p. 309. 

1869 

Cf. IFL, p. 974.


a more complex sentence like "he lives in the son," or if one utters a secret word 

such as Macbenac, even if the meaning is unclear. Especially, if it is unclear, 

because this raises the tension. Now, there is a loss of secrecy and atmosphere. 

The translation of the "Lost Word" Jehovah with "faith" is simply false; the 

Masons do not go on a quest for faith but for the unutterable word, the name of 

God, the word which the Master Mason in the Hiramic Legend refused to tell 

and that he died for. The erasure of the passwords Tubalcain, Shiboleth and 

Acacia for anti-semitic reasons is a damage to the ritualistic tradition, and it is 

not obvious why acacia has not been substituted by "evergreen" or simply by the 

German translation Akazie, denoting only a plant without a Jewish background. 

It is interesting that the Grand Master has included the expression "bis auf 

Widerruf," perhaps in the hope of restituting the old usages some day. 

In the principles of the "Nationaler Christlicher Orden Friedrich der Große", 

the orientation to the Fascist ideology becomes evident in the choice of words 

and the pseudo-historic derivation of the cultic elements: 

1. Wir bekennen uns zu einem deutschen Christentum [sic] mit dem 

der altarische Lichtkult unserer Urväter viel Gemeinsames hat. 

Symbole sind uns das Licht und das Kreuz. 

2. Wir bekennen uns zum Ideal rein deutschen Volkstums, als dessen 

Hauptsymbole wir den Hammer Thors und das Schwert der 

Wehrhaftigkeit wählten. 

3. Wir glauben an den Aufstieg des deutschen Volkes durch deutsche 

Arbeit. Ihre wichtigsten Sinnbilder sind uns die alten deutschen 

Steinmetzsymbole des Winkelmaßes und des Zirkels. 1870 

The history of Freemasonry is not traced back to the Greek and Egyptian 

mysteries as it was common among the Freemasons, but to the Germans' 

predecessors' "altarian light cult." "Altar" as a positive image of veneration and 

"light cult" as a seemingly harmless form of Pagan worship create the impression 

of a Proto-Germanic ritual which still bears many features in common with 

German Christianity. The symbols of light and cross are taken from Christianity, 

and although the light (e.g. the Three Great Lights, the Three Lesser Lights) is 

symbolically stressed in Freemasonry, it is given new importance. Maybe the 

name of the one porch pillar can thus be explained. The cross in many different 

shapes has always been employed in Freemasonry, but here it equally receives a 

Christian interpretation. The gavel is seen as an allusion to "Thor's hammer," the 

Nordic god hinting at the "deutsches Volkstum," however, historically gavels 

have ever been a device of power, already for Egyptian princes, and Thor is not 

the first symbol bearer, he just fits perfectly into the Nazi ideology. The Masonic 

sword (e.g. the Tyler's Sword) as an image of "Wehrhaftigkeit" underlines the 

1870 Quoted from Neuberger, vol. II, p. 296; cited from "Allgemeine Grundsätze des 'Nationalen 

Christli- chen Ordens Friedrich der Große' ".

750 


military force of true German men protecting their mother-country. The main 

Masonic symbols, square and compasses, are reduced to the meaning of 

"German labor," having lost their spiritual meanings of equality and 

universality/eternity. In short, the Masonic vocabulary has been adapted to the 

Fascist ideology, idealizing values like Germanic tradition, fighting strength, and 

labor. To many Freemasons these self-protecting adaptations must have appeared 

like a betrayal, causing them to demit. 

9.3 Masonry in Folk-Art: Jokes, Trivialization, 

and Satire 

What is Masonry in the public mind? Today, there still exist conspiracy 

theories, e.g. that the Masons attempt to rule the world, or are responsible for 

political murder, etc. Some fifty years ago, Freemasons were seen as the enemy 

of the (Fascist) people, together with the Jews and the Communists. Throughout 

history, Freemasonry has been considered the cause for revolts, wars and 

revolutions (e.g. the French Revolution, the Stuart Pretender, the Boston Tea 

Party). Until the 19 th century, the widespread notion existed that Masons ate 

children, drank blood, tortured their candidates, held communion with the devil 

in their lodges, and many things like that. The history of Morton Lodge No. 63 

of Hempstead, Long Island, New York furnishes an anecdote which exemplifies 

the 19 th century's popular belief that the gridiron 1871 had something to do with 

Freemasonry: 

A man named Platt Stratton was a candidate for Masonry and rode into 

Hempstead on horseback about noon. [...] [H]e went into the hotel 

through the kitchen, which was as fashionable a way as the front door at 

the time. In the kitchen he found an old colored cook standing over a 

great fire in the large chimney place, across which was a gridiron of 

very ample proportions. "What's the gridiron for, aunty?" asked 

Stratton, to which the old cook replied: " 'Ise don' know, Marsa, zackly, 

'cept dat de Masons meet ter day and dey generally uses it when dey 

meets." This was enough for Stratton. He returned to the barn, mounted 

his horse and rode off. [...] [H]e doubtless died in the faith that the 

gridiron was intended for him. 1872 

1871 The illustration with the kettle is taken from Pettibone, p. 557. 

1872 Cited from Nocalore, vol. VIII, p. 12/13.


Many wrong conceptions of Freemasonry found their way into the public 

belief by anti-Masons (often former Masons who published ritual exposés), 

charlatans and degree inventors. One of the latter was Cagliostro, an Italian who 

lived 1743 - 1795 and traveled Europe garnering considerable sums by means of 

chemical mixtures, tricks, and cheats. He invented the Egyptian Rite and called 

himself the Great Kophta, hence Goethe's Großkophta. The Masons condemned 

him for erecting bodies that were not Masonic, and the Vatican confined him for 

having formed societies and conventicles of Freemasons, and sentenced him to 

life imprisonment, under which he died. 

Another charlatan living a century later was a French writer, appearing under 

the pen name Leo Taxil (1854-1907), who deceived the Masons into thinking 

that he was anti-Catholic and the Catholics into thinking him anti-Masonic. He 

began his anti-Masonic crusade in 1886 when publishing his book Brothers 

Three Points, of which a German translation appeared under Jesuit auspices and 

those of the German Roman Catholic Church: "Taking his cue from the Pope's 

Encyclical, Taxil depicted Freemasonry as a sect of Devil-Worshipers, drawing 

on his lively imagination in the most abandoned manner to relate all sorts of 

weird and revolting Masonic procedures, even declaring that the candidates were 

instructed in the commission of murder." 1873 With extreme sang froid, Taxil 

invented a character called Diana Vaughan, allegedly a daughter of a director of 

a school for Satanism in Louisville, Kentucky. He even gained a special 

audience with Pope Leo XIII in 1887, who was just about to publish a series of 

Bulls and Encyclicals against Freemasonry (Humanum Genus in 1884, Ab 

Apostolici in 1890, and Praeclara in 1894). Taxil promised to present his Miss 

Vaughan in a Roman Catholic Congress in 1896 at Trente. 

On this Congress, however, Taxil suddenly declared that all he had written in 

the past twelve years was a fraud, and thanked the Roman Catholic Church for 

1873 CME, p. 647.

752 


assisting him in this. According to CME, "the Taxil hoax is one of the most 

remarkable of history." 1874 

Although Freemasonry is a secretive society it has made its way into folk-art. 

It has been mocked at and ridiculed by painters and cartoonists, by authors, 

dramatists, and song writers. Many forms of superstition can be found in the 

outcome of such artists' work. Thus, we find several books or journals among 

Masonic literature containing jokes and satire. 

Furthermore, the media often mention Masonry, even if the audience is not 

always aware of this fact. Sometimes, only a few Masonic symbols or jewels are 

displayed. At other times, secret signs or initiation ceremonies are performed. A 

special Internet link provides a list of Masonic references in movies (e.g., in 

"Hello Dolly," "Jack the Ripper," "The Man Who Would Be King," etc.), 1875 as 

well as a list of Masonic references in television (e.g., in "Monty Python" and 

"The Simpsons"). 1876 There is, for example, a satire on the Masons in an episode 

of "The Simpsons," called "Homer the Great." In this episode, Homer joins a 

secret society, the "Stonecutters." Although they are intentionally not named 

"Masons," many allusions to the Craft can be found. A lodge room, regalia, and 

lodge procedures are shown, and the alleged nepotism is humorously illustrated. 

For example, in a traffic jam, Masons have access to an extra route in order to 

overtake the profane drivers. Or, Masons always find a reserved parking lot. 

This shows that subliminal, Freemasonry is present in daily life, even if many 

profanes are unconscious of it. Freemasonry is either mocked in these films, or 

taken as granted and as belonging to the social status. The Internet itself is a 

treasure trove for Masonic studies. Many Grand Lodges and lodges have posted 

their homepages. The same is valid for Masonic museums. Contact addresses are 

given, Masonic regalia and literature can be purchased, research data is 

published, even the rituals of the three degrees of Craft Masonry can be found if 

one searches long enough. Valuable links for historical and linguistic Masonic 

research are, for example, http://www.bessel.org/ and 

http://www.freemasonry.bc.ca/. Anti-Masons are not behind in presenting 

corresponding material, for example the homepage of Chick Publications, 

http://www.chick.com. 

Generally speaking, jokes and satire have no place in Freemasonry, the 

"Royal Art," because this institution claims to be above such triviality. However, 

Freemasonry is not always stern. At Masonic banquets the brethren are entitled 

to amusement just as anybody else. Thus, Peter Buchanan states in his book of 

collected Masonic jokes, Masonic Gags & Gavels: "Many brethren could be 

forgiven for thinking that freemasonry [sic] is a solemn and cheerless institution 

[...]. Certainly masonic [sic] ceremonies are to be taken seriously, but out of the 

temple there is often time for a more lighthearted approach, especially at the 

1874 Ibid. The illustration is reproduced from Valmy, p. 128. 

1875 Cf. http://www.freemasonry.bc.ca/fiction/cinema 

1876 Cf. http://www.freemasonry.bc.ca/fiction/tv


festive board [...]." 1877 Likewise, Harold N. Painter, Master of the Missouri 

Lodge of Research from 1968-1969, expresses his opinion that 

Masonic research far too often leaves the impression that the curious 

student who enters the quarries will find only questions and answers of 

a serious nature. Far from the truth! 

There are tears of joy as well as sadness. There are embarrassed, 

reluctant smiles; smiles that warm the heart as we share in the good 

fortune of others or the stimulating remarks they have brought to our 

lodge rooms; quiet chuckles when a Brother in his concern and 

nervousness accidentally gets his ritual work upside down or 

backwards, or gets his feet all tangled while trying to remember just 

exactly where the lecturer told him to place them. 1878 

To what extent Masonry is kept secret from the public or ridiculed by it - or 

even by its own adherents - depends on the country. If we trust the 

Internationales Freimaurerlexikon, we rarely encounter jokes and satires in 

connection with Freemasonry in Europe. Of European escapades into the field of 

humor and satire, only the French political puns at Masonry seem worthy enough 

to be mentioned in the IFL: 

In den französischen und italienischen Witzblättern ist der Freimaurer 

eine stehende Figur. Auch die politische Satire verarbeitet ihn mit 

großer Regelmäßigkeit. Wogegen in der deutschen satirischen Literatur 

der Freimaurer nur sehr selten erwähnt wird. Er kommt nur mittelbar zu 

Ehren, so etwa, wenn über ihn Ansichten verbreitet werden, die den 

Spott herausfordern. (So im 'Simplicissimus' als Satire gegen 

Ludendorff.) Bis zu welcher Geschmacklosigkeit die französische 

politische Satire zu gehen liebt, beweist ein Bild aus einem Pariser 

Blatt: die von den Freimaurern geförderte Laienschule nimmt auf der 

einen Seite Schulkinder auf, die sie durch die andere Türe als Schweine 

mit Apachenmützen wieder verlassen. Oder: Herriot als Salome bringt 

dem Grand Orient das als Schweinskopf garnierte Haupt Poincarés 

[...]. 1879 

Contrarily, the Americans are accustomed to use trivialization and satire 

more freely with regard to Freemasonry. This is paralleled by our observation 

that in North America, it is easier for a non-initiate to acquire Masonic rituals, 

manuals, and other publications, as well as general information on this topic, 

while European countries appear more tight-lipped. 

1877 

Buchanan, introduction (no page number given). 

1878 

Pollard, Foreword, p. V. 

1879 

IFL, p. 368.

754 


Die europäischen Freimaurer haben für diese Abart wenig Verständnis. 

Sie fassen ihre Aufgabe zu ernst auf. Dagegen liebt sie der Amerikaner, 

wie die in den meisten amerikanischen Freimaurerblättern übliche 

heitere Spalte deutlich zeigt. Er spricht auch in Zeitschriften gerne von 

'shoes and ships and sealing wax, of cabbages and kings' ('The Walrus 

and the Carpenter'). 1880 

In this sense, Painter comments that " [t]he Missouri Lodge of Research feels 

that sometimes we take ourselves too seriously as Masons," 1881 and welcomes the 

edition of Tied to Masonic Apron Strings. Humorous Events Connected With 

Masonry by Pollard in 1969, in cooperation with the editor of The Royal Arch 

Mason Magazine, who provided the cartoons. Painter argues that this book 

"shows us another side of Freemasonry. It [...] gives us an opportunity to laugh at 

ourselves and with our Brethren." 1882 

As an example of self-criticism expressed by American Freemasons we 

would like to mention the satires written by the humorist Roe Fulkerson, for 

example Our Lodge Portrait Gallery (from which we have already quoted in 

Section 8.4.5 on sociability), Leaves from a Diary of a Grand Master's Wife, 

which describes the clichés of the hardships and the joys of being a Grand 

Master's wife, and the Clinical Notes of a Grand Master. The latter were 

published in The Master Mason, Nr. 9, of September, 1925, with the following 

introduction: "As a Grand Master, his saving grace of humor has let him see the 

fun in the serious side of Masonry, and in what is sometimes tragic to the 'cases' 

he describes." 1883 In this satire, Fulkerson takes notes on special cases of patients 

who have come to him for a cure. These notes consist of three short paragraphs, 

the first one describing the patient, the second his or her symptoms, and the third 

the suggested treatment. Of course, all patients are prototypes of a certain 

character, and they all want something from Freemasonry, for example a job or a 

loan, or their daughters to marry a Mason because of the social functions. They 

are treated by him as they deserve. 

1880 

IFL, p. 368. 

1881 

Pollard, Foreword, p. V. 

1882 

Ibid. 

1883 

Newton (ed.), The Master Mason, p. 759.


Fulkerson's satires are relatively harmless to Freemasonry since they do not 

reveal any secrets of the ritual but merely describe the characters of different 

members in an exaggerated and humorous way. However, there exist satires that 

make fun of the ritualistic and technical language of Freemasonry, which we 

consider more critical pieces of literature. In the following, we will depict a table 

which describes on the left side the "catechism" of a railroad man, and on the 

right side for comparison the question-and-answer dialogue from a Masonic 

ritual. The satire was published in The Lodge Goat by Pettibone, a fun book for 

fraternal organizations copyrighted in 1902. This book is very interesting for 

profanes since it offers insight into authentic fraternal customs, apart from the 

general superstition of the non-initiates. We have taken the comparative Masonic 

paragraphs from Duncan's exposé from the late 1800's, and it can be observed 

that the passages are sometimes almost literally identical. The author of the satire 

makes fun of Masonic formulas and phrases, such as "how were you then 

disposed of?" and the "three distinct knocks" (trivialized by three cigars), as well 

as of Masonic customs, for example the spelling and halving of passwords. We 

understand this satire as a mocking allusion to all the imitative orders that have 

arisen after the foundation of Freemasonry. As shown in the ritualistic Chapter 7, 

benefit organizations, insurance societies, fun fraternities, associations of 

engineers, and many more all had their "rituals," the wording sometimes taken 

from Masonry.

756 


Catechism of a Railroad Man 1884 Catechism of a Freemason 1885 

Q: Where did you come from?" Q: From whence came you? 

A: From General Manager St. John, A: From a Lodge of the Sts. John 

of the X.Y.Z. 

of Jerusalem. 

Q: What did you come here to do? Q: What came you here to do? 

A: To learn to subdue my energies A: To learn to subdue my 

and improve the railway passions and improve myself 

service. 

in Masonry. 

Q: Then you are a railroad man, I Q: Then I presume you are a 

infer? 

Mason? 

A: I am so taken to be by all A: I am so taken and accepted 

officials who know their among all brothers and 

business. 

fellows. [...] 

Q: How may I know you to be a Q: How shall I know you to be a 

railroad man? 

Mason? 

A: By looking over my letters and A: By certain signs, a token, a 

examining me in the signals. word, and the perfect points 

Try me. [...] 

of my entrance. [...] 

Q: Where were you first prepared to Q: Where were you first prepared 

be a railroad man? 

to be made a Mason? 

A: In my mind. A: In my heart. 

Q: Where next? Q: Where 

prepared? 

were you next 

A: Upon a farm adjoining the right- A: In a room adjacent to a 

of-way of a regular railroad. regularly constituted Lodge 

of Free and Accepted 

Q: How were you prepared? 

Masons. 

Q: How were you prepared? 

A: By breaking upon a threshing- A: By being divested of all 

machine for six months, after metals, neither naked nor 

which I went to town and clothed, barefoot nor shod, 

sought admission to the train- hoodwinked, with a cablemaster's 

office. 

tow around my neck; in 

which condition I was 

Q: How gained you admission? 

conducted to the door of a 

Lodge [...]. [...] 

Q: How gained you admission? 

A: By three cigars placed in the 

open hand of the train-master's 

clerk. 

A: By three distinct knocks. [...] 

1884 Pettibone, p. 158-161. 

1885 Duncan, p. 34 for obligation; p. 41-45; p. 42 for spelling and halving.


Q: How were you received? Q: How were you received? 

A: Upon the sharp gaze of the trainmaster 

applied to my 

physiognomy [...]. 

Q: How were you then disposed 

of? 

A: I was seated in a chair near the 

train-master's desk, and asked if 

I put my trust in safety-coupling 

devices. 

A: On the point of a sharp 

instrument pressing my naked 

left breast. 



A: I was conducted to the centre of 

the Lodge, caused to kneel, and 

attend at prayer. 

Q: After attending at prayer, what 

were you then asked? 

A: In whom I put my trust. 

Q: Your answer? Q: Your answer? 

A: Not if I know myself, I do n't. A: In God. 

Q: What was then done with you? Q: What followed? 

A: I was led up and down the yard 

three times to accustom me to 

the noise of the trains, then to 

the chief dispatcher. 



A: I was seated upon a brake-wheel 

before a train-box, and caused to 

take the following horrible and 

binding oath: "I, Steve Sears, do 

hereby and hereon most 

everlastingly and diabolically 

swear, by the great Horn Spoon, 

that I will always remit and 

never conceal any of the cash 

collected by me as conductor, 

and that I will not cut, make, 

use, collect, or remit any cash 

fares less than those found in the 

regular tariff-book. [...] 

A: [...] I was taken by the right 

hand [...]. 

Q: Where did you follow your 

conductor? 

A: Once around the Lodge, to the 

Junior Warden's station in the 

south [...]. [...] 

Q: How did the Worshipful Master 

dispose of you? 

A: [...] Kneeling on my naked left 

knee, my right forming a 

square, my left hand 

supporting the Holy Bible, 

square, and compasses, my 

right resting thereon, in which 

due form I took the solemn 

oath of an Entered Apprentice, 

which is as follows [...]: 

"I, ..., of my own free will and 

accord, [...] do hereby and 

hereon [...] most solemnly and 

sincerely promise and swear, 

that I will always hail, ever 

conceal, and never reveal, any 

of the arts, parts, or points 

Points of the hidden mysteries 

of Ancient Free Masonry [...].

758 


[...] I furthermore promise and 

swear that I will not print, paint, 

stamp, stain, cut, carve, mark, or 

engrave them, or cause the same to 

be done [...]." [...] 

Q: What did you then behold? Q: What did you then discover? [...] 

A: The train-master's clerk approached 

me and presented me with a Bowie 

Safety Coupling Knife, and 

instructed me to take it to the yardmaster, 

who would teach me how 

to use it. 

A: The Worshipful Master 

approaching me […], who 

presented me with a lambskin or 

white linen apron [...]; and ordered 

me to carry it to the Senior Warden 

in the west, who taught me how to 

wear it as an Entered Apprentice. 

Q: How are Bowie Coupling Knives Q: How should an Entered 

used? 

Apprentice wear his apron? 

A: By sticking them in the left hip- A: With the flap turned up. 

pocket, with the blade turned up. 

[...] 

[...] 

Q: Have you any cigars? Q: Has it a name? 

A: I have. A: It has. 

Q: Will you give them to me? Q: Will you give it me? 

A: That is not the manner in which I A: I did not so receive it, neither will 

got them, and can not so dispose of 

them. 

I so impart it. 

Q: How can I get them, then? Q: How will you dispose of it? 

A: I will match you heads or tails for A: I will letter it or halve it. 

them. 

Q: I'll go you; begin. 

Q: Letter it, and begin. 

A: You begin. 

A: No, you begin. 

Q: No, begin yourself; you have the Q: Begin you. [...] 

cigars. 

A: A. 

A: Board. 

Q: B. 

Q: A. 

A: O. 

A: All. 

Q: Z. 

Q: All aboard. You are O.K. A: Bo. 

Q: Az. 

A: Boaz. 

The satire employs the technical language of railroad men, in contrast to the 

technical terms of the stonemasons. Comparing these two catechetical versions, 

the reader who is accustomed to the Masonic Entered Apprentice ritual (Section 

7.1.1.1) will easily recognize the various Masonic customs that are made fun of. 

For example, in Freemasonry an Entered Apprentice is received "on the point of


a sharp instrument pressing his naked left breast." This instrument is the 

compass. In the satire, the new railroad man is received upon the "sharp gaze of 

the train-master." Thus, one key phrase ("to be received on something sharp") 

from the original ritual is used to build up a new context. In like manner, the 

body language used when approaching the Masonic altar in order to be obligated 

is satirized by the worldly image of being seated upon a brake-wheel before a 

train-box. Thus, signs and symbols that are sacred to Freemasonry are ridiculed. 

Likewise, instead of being invested with a Masonic white lambskin apron as the 

sign of innocence, the candidate is invested with a "Bowie Coupling Knife." The 

Masonic habit of making a member of the First Degree wear his apron with its 

flap turned up has transmuted to a knife with its blade turned up. 

The source where this satire stems from lists another story written in the 

same style but exchanging the railroad man for a drummer. At the time when this 

book was published, at the beginning of the 20 th century, many Americans were 

"joiners" for social reasons and belonged to several fraternal orders. Thus, it was 

easy for them to answer in a ritualistic or mock ritualistic fashion when asked 

some strange questions. This is an evidence of the great popularity of fraternal 

orders and the spreading of their pompous and strange language. The writer of 

these satires states that "[o]ne thing I like about these 'Knights of the Road' is, 

that they are great fellows for secret societies. Most of the drummers belong to 

everything that is going, from the Grand Knights of the Diamond Garter down to 

the Sons of Temperance." 1886 

This book offers a third version of this theme, this time with a political 

background. The examinee is a "Populist," and when asked where he was first 

prepared to be a Populist he answers: "In the Republican party." While in 

Masonry, the candidate is introduced as a "poor blind candidate searching for 

more light in Masonry," in this text the neophyte is a "poor, drouth-stricken [sic] 

farmer who desires more time on his obligations." 1887 Similar to Masonry, where 

the candidate is demanded to give a password, which he has not, but his 

conductor has it for him, in this satire the neophyte is demanded cash, and he has 

none, but "the other fellow had my notes and was ready to foreclose." 1888 The 

social criticism becomes evident when - in true Masonic fashion - the examiner 

asks "how were you prepared," to which the Populist answers: 

[b]y being robbed regularly every year for ten years in the interest of 

railroads, corporations, trusts, loan companies, and thieving public 

officials, until I was divested of all material substance, neither clothed 

nor fed, sheltered or shod, whereupon I was summoned to appear at the 

door of a certain lawyer's office and give a distinct knock. 1889 

1886 Pettibone, p. 162. 

1887 Ibid, p. 168. 

1888 Ibid. 

1889 Ibid, p. 167. According to Pettibone, this satire was written by an observing reportorial editor of a 

Middle West daily, who must have had fraternal experience of some sort.

760 


In this short paragraph, several Masonic customs and formulas are 

interwoven, e.g. that a Masonic candidate is divested of all his metals (i.e. money 

or other valuables like rings and watches; symbols of evil and worldly riches); 

that a Masonic candidate is neither "naked or clothed" (i.e. his breast and knee 

are bare, and he wears a cabletow); that a Masonic candidate is neither "barefoot 

nor shod" (i.e. "slipshod," the Biblical sign of a covenant); and that he has to 

give distinct knocks on the door of Masonry in order to be received. In imitation 

of the Masonic custom of sending the candidates through the lodge room from 

the West to the East for further instruction, the Populist is also sent around: "I 

was conducted to the Senior Warden of the jail, who told me how I might 

approach my wife's relation in the East for further assistance, and directed me to 

meet the Worshipful Majors at the soldiers' union." 1890 

This concludes the discussion of satires on Freemasonry and its peculiar 

language. Our next topic will be Masonic jokes. In the following we are going to 

enumerate a few which we have classified into three different categories. At first, 

we are going to deal with jokes that ridicule Masonic phraseology and technical 

terms. Secondly, we shall analyze jokes on Masonic slips of the tongue. Thirdly, 

we will examine jokes concerning Masonic customs. 

Jokes on Masonic phraseology and technical terms 

The first joke, "Royal Lodge," is a pun on the technical term "tiled," which 

we have explained in our chapter 5.1 on architectural technical terminology as 

meaning "secured against cowans and eavesdroppers." Here, the builder of the 

King's hunting lodge takes the wish of the King to have his lodge "properly 

tiled" literally and covers the wall of the room with tiles: 

Royal Lodge 

After a long day's hunting, a very tired King entered his favourite 

hunting lodge, only to find all of the walls - in fact the whole place - 

covered like the inside of a bathroom. 'What's the idea of all this?' said 

the King to his valet. 'Well, the builder heard you say to the Prime 

Minister, 'Make sure the lodge is properly tiled.' 1891 

Another joke headed with the antithesis "Operative - speculative" makes fun 

of these two technical terms. We have explained the difference in our chapter 5.8 

("Names of Persons and Institutions") on technical terminology: operative 

masons were the early stonemasons and cathedral builders of Europe, whereas 

speculative Freemasons evolved from the latter and were the ones who admitted 

non-professionals like noblemen and members of other fields of business than 

stonemasonry into their philosophical and moral institution. In this joke, an 


1891 Buchanan, p. 30. Bold print added.


ordinary stonemason who claims higher wages is told by his foreman that if he 

would work a little harder, he would receive more money; in other words: 

Operative - speculative 

A lazy mason was moaning to his foreman about low wages. The 

foreman replied, 'If you'd be a bit more operative we'd be a bit more 

speculative.' 1892 

The next joke, "Use and abuse," deals with the curious Masonic custom of 

not giving secret passwords in full, but spelling and halving them. For 

explanations of this habit see also Sections 4.7.2.1 ("Spelling & Halving"), and 

for an example see Section 6.18.1 on word plays ("Two Balls Cane"). In the 

joke, somebody who has applied for a job shows off his Masonry in a job 

interview, hoping this would raise his chances to become employed. The 

employer who is also a Mason beats him with the same tactic, telling him in 

Masonic technical terms that for half the wages, he would employ him: 

Use and abuse 

A mason [sic] went for an interview for a job, explaining his 

qualifications with masonic [sic] inferences. He then asked for an 

exorbitant salary, hoping that his masonic [sic] inferences would carry 

favour. The interviewer told him that his qualifications were fine. 'What 

about the salary?' asked the man. 'Halve it and you begin,' replied the 

interviewer. 1893 

The following joke, "Charity at home," makes fun at the ignorant wife of a 

Mason. She, of course, does not know that the expression "broken column" is a 

Masonic technical term and a symbol for death, here meaning "charity." She 

takes the term literally and thus mistakes it for an architectural column that can 

be repaired: 

Charity at home 

A mason's [sic] irate wife complained at his overspending, to which he 

explained it was for the broken column. She tartly replied, 'With what 

you spend, you could have paid for its repair by now.' 1894 

Jokes on Masonic slips of the tongue 

The following slip of the tongue refers to the "pillar of beauty" (there being 

three famous Masonic pillars, that of wisdom, strength, and beauty): 

1892 

Buchanan, p. 111. Bold print added. 

1893 

Ibid, p. 16. 

1894 

Buchanan, p. 94.

762 


Pretty Soft 

We recently heard a Junior Warden described as 'the pillow of 

Beauty.' 1895 

There exists a report on a Junior Deacon getting the Masonic formula wrong 

that the Tyler is stationed "outside the door with a drawn sword in his hand": "M. 

W. Bro. Donald Gardner, a Maine Past Grand Master, tells of visiting a Lodge 

where a nervous Junior Deacon announced that the Tyler was 'outside the sword 

with a drawn door in his hand.' " 1896 

Another slip of the tongue was made by a nervous Tyler who had to 

announce the arrival of the Grand Master, and announced the arrival of the 

"Great Architect of the Universe" instead - which means God! This incident was 

reported by Henry Clausen, Past Grand Master of California. 1897 

Finally, there is a joke on the Masonic saying that the Tyler guards the lodge 

against "cowans and eavesdroppers": 

Buck Fever 

It was the first meeting after installation. The junior deacon had just 

been advanced from senior steward. It was his first time to officiate in 

that place. To add to the feeling of buck fever, the district deputy was 

present. In closing the master asked regarding the duties of the tiler. 

He was told, 'To guard against the approach of Evens and 

Cowsdroppers.' 1898 

Jokes on Masonic customs 

We will introduce this section with a joke on Masonic abbreviations. As we 

remember from our chapter 7.1.3. on the ritual of the Royal Arch Degree, the 

secret letters written in a circle around the keystone are H.T.W.S.S.T.K.S., 

meaning "Hiram the Widow's Son Sent to King Solomon." People who want to 

make fun of the Masonic predilection of abbreviating too much have paraphrased 

the letters K.S.H.T.W.S.S.T. as follows: "King Solomon had 20 wives, some say 

30." 1899 

The next joke deals with the Masonic tradition of advancing in a prescribed 

and special series of steps. When the Entered Apprentice, for example, 

approaches the East "in due and ancient form," 1900 he obeys different steps than 

the Fellow Craft or the Master Mason, as we have seen in our chapter 4.9. The 

setting of the following joke is a court where the defendant tries to impress the 

1895 Pollard, p. 28. 

1896 Pollard, p. 120. 

1897 Cf. ibid, p. 119. 

1898 Ibid, p. 84. 

1899 Ibid, p. 83. 

1900 Cf. Nizzardini, p. 54: the Entered Apprentice advances on his left foot, bringing the heel of his 

right into the hollow of his left, thereby forming the angle of an oblong.


judge with hints to his being a Mason, with the hope of getting away without a 

fine. However, he has to find out that the judge either is not a fellow Mason or 

does not react to his attempt, whereas the policeman who conducts him away 

turns out to be a Mason using a phrase quite similar to the Masonic formulas of 

advancing with the left foot: 

The judge who wasn't 

A mason [sic] in court for a driving offence made many overtones to the 

judge but all to no avail. He received a fine and an endorsement on his 

driving licence. 'The judge didn't understand anything,' said the mason 

[sic] to the policeman standing with him in the dock. 'Some of them 

never will,' said the policeman. 'Never mind, move along now, off with 

your left foot.' 1901 

The joke below deals with the antithesis of operative masonry and 

speculative Masonry. It makes fun of the metaphor "doing the working tools," 

which means to go to the lodge. A foreman of stonemasons tries to secure the 

picks because he has overheard a Masonic workman say that he "will do the 

working tools." The foreman does not understand this technical expression and 

thinks the worker wants to steal the tools: 

Safety of the tools 

The foreman on the building site took all the picks and shovels after the 

day's work and tried to place them for safety in the nearest bank. 

'Whatever for!' asked a surprised bank teller. 'Well,' said the foreman, 'I 

heard one of our bricklayers say he's going to do the working tools 

tonight.' 1902 

The next joke is very interesting since it employs technical terms from the 

field of stonemasonry in connection with the working tools. A policeman 

describes how he can deal with drunks "Masonically": he "proves horizontals," 

"adjusts uprights," and "fixes them on their bases," after which all "part in 

harmony." The latter formula is often used in Masonic and other fraternal closing 

ceremonies. It is similar to the Masonic saying, "to meet upon the level, and to 

part upon the square." The fictive language of Freemasonry creates the image of 

workmen erecting a spiritual temple according to the Master's (God's) plans 

designed on the tracing board. The Masons thus in a sense prove horizontals and 

adjust uprights, with the help of their working tools: the square teaches them 

morality; the level, equality; and the plumb, rectitude. 

Prove horizontals 

A policeman and freemason [sic] was asked how he could do his duty 

and observe masonic [sic] teachings. 'Oh, quite simply,' he said. 

1901 Buchanan, p. 19. Bold print added. 

1902 Ibid, p. 23. Bold print added.

764 


'Sometimes I have to deal with drunks and so I have to prove 

horizontals and adjust uprights while fixing them on their proper bases, 

then we all part in harmony.' 1903 

The following joke deals with the mosaic pavement or checkered floor of a 

Masonic lodge, which has alternating black and white squares representing good 

and evil. It mentions another checkered symbol, the chessboard: "An eccentric 

chess champion came into lodge with white slippers. 'Sorry,' he apologized, 'I 

thought I was on the white squares tonight.' " 1904 

We have selected the following joke since it employs both racism and the 

Masonic custom of voting by casting balls, black balls rejecting and white balls 

electing the candidate. The joke mirrors a conversation among two colored men. 

The cliché that black is the symbolic color of evil and white of purity and 

goodness is reversed in this case: 

White Balled 

'Am it true dat Rastus Johnsing done got black-balled when he tried toe 

git 'lected in you' golf club?' - 'No, sah; he done got white balled. Black 

ball is what 'lects a gemmen in ouah organization.' 1905 

The last two jokes on Masonic customs concern the Masonic fire, which is 

the table ceremony of toasting and clapping the heavy-bottomed glasses on the 

table in a prescribed rhythm. Since "firing" is a technical term (cf. Sections 5.3 

and 6.7), these jokes are understandable only by Freemasons. The first joke 

makes fun of a waiter who thinks his hearing aid does not work right because he 

hears funny gaps when the Masons are clapping - which is normal, of course. 

The second joke refers to a Masonic "battery," i.e. the rhythmical clapping of 

hands as a sign of honor. A sergeant orders "rapid fire," but since the gun men 

are Freemasons they misunderstand him and clap their hands instead of shooting. 

1903 Buchanan, p. 61. 

1904 Ibid, p. 70. 


1906 Buchanan, p. 98. 

Masonic fire 

A newly engaged restaurant waiter complained to his doctor that the 

hearing aid he had fitted was faulty. 'In what way?' asked the doctor. 'It 

seems to come on and off mostly when I am at work, because when I 

listen to those masons [sic] clapping after a speech, it sounds very 

uneven, there are funny gaps in it.' 1906


Quick fire 

A sergeant ordered 'Rapid fire' and three riflemen clapped their 

hands. 1907 

We shall finish our analysis of Masonic jokes with three strip cartoons. 1908 

The first one makes fun at the cabletow, pretending that its noose is put around a 

Mason's neck to force him to do or say what is expected of him. The second joke 

refers to the Masonic youth order for boys, stating that the DeMolays have a long 

way to go until they are Masons. The third patch deals with a Masonic apron 

misused. 

1907 Ibid, p. 111. 

1908 Pollard, p. 90, 50, 20. 

1. Masonic threats 

2. Masonic youth order DeMolay

766 


3. Masonic apron misused 

9.3.1 Masons Mocking the Knights of Pythias 

Secretive societies live on the dues paid by their members. Since there are so 

many of these orders, they have to fight for membership by distinguishing 

themselves from the social offerings of their competitors, and by ridiculing their 

opponents, thus making their own society appear more earnest and valuable. In 

our modern times with our organized spare time activities, clubs, and internet 

relationships, such rivalry may have become less important and evident than in 

the past 150 years when secret orders were blooming. They were the only 

sponsors of fun activities, ego-boosting chivalric games, social status, and social 

security the people had. 

In previous chapters, we have talked about the rivalry between Freemasonry 

and competitive societies, for example the Gormogons, who ridiculed the 

Masons with mock processions. The Masons, on their part, were not less 

satirical. As an example of Freemasons making fun at other secretive orders, we 

would like to mention a small book by Bricktop from the year 1884, published 

by Macoy Publishing & Masonic Supply Co. in New York under the title 32° in 

K.O.P. or Ninety in the Shade. The Unhappy Experience of a Candidate. This 

satire describes the initiation of a neophyte into the order of the Knights of 

Pythias, and the title anticipates (although nobody is boiled in a kettle or burnt in 

a hell fire) that in the higher degrees of K.O.P. some hot actions are going to take 

place. 

The story begins with the first person narrator, a journalist named Bricktop, 

entering a bar and seeing a bunch of Knights of Pythias giving the grip and 

behaving strangely. He finds that most of his acquaintances belong to this order 

and want him to become a member, too. This is a striking difference with regard


to Masonry where members are forbidden to go out soul hunting. At first, he has 

some scruples since he has never had any good experience with the other secret 

orders he has joined so far: 

I have joined the Masons, the Odd Fellows, the Sons of Malta, the Good 

Templars, and the Daughters of Rebecca, but I never had very good luck 

with them. People would go and write exposes of them and lay it to my 

charge, and in various ways make it somewhat busy for me. 1909 

This statement illustrates that joining a secret society in the writer's 

environment is rather a social decision and not a philosophical or moral one. 

People meet to drink and have a jolly good time. The author himself 

characterizes the Sons of Malta as a "great and long to be remembered funvehicle". 

1910 As a writer, he is afraid of being charged with writing exposés of the 

orders whose ceremonies he witnesses. However, all his friends urge him to join, 

tell him that he is prejudiced, and scare him with the dark admonition "Don't 

make any mistake!" 1911 He is further told that it would just be the right order for 

him since "all the fellows," 1912 with which is meant the newspaper men, belong 

to it. Thus, the K.O.P. is described as a kind of class order for a special audience; 

although it is not "a kind of paper order," at least "not altogether." 1913 Moreover, 

it is said to be more efficient than the Masonic order: "It is destined to be a 

greater order than the Masons; in fact, every Mason of any note is joining the 

Knights, well knowing that their own old order will soon go to pieces." 1914 

Bricktop finally asks whether there is any penalty for not joining it, and he is 

told "the penalty of being in the dark." 1915 And who wants to remain in 

ignorance? All the clichés about secret societies are exploited, for a member tells 

him that he will never lack friends if he joins, even if he should happen to be out 

of money. To lure him, the Knights send him a letter telling him that they admire 

him and know his record, asking him directly whether he would like to join. A 

friend describes to him the social attraction of the order: " 'Been to the theater 

lately?' [...] '- No; I don't care to go since I joined the Knights. The fact is, there 

is so much more attraction in the lodge-room than in the theater that I prefer to 

go there.' " 1916 Bricktop feels somewhat annoyed by all these Knights asking for 

his membership, and when even his hairdresser turns out to be a member, he 

rushes out of the barber's shop and goes to a colored barber, astonishing him with 

his demand to finish up his shaving: "But there was one consolation, that ebon 

[sic] reaper was not a Knight of Pythias." 1917 This statement shows that colored 

1909 Bricktop, p. 4. 

1910 Ibid, p. 6. 

1911 Ibid. 

1912 Ibid, p. 8. 

1913 Ibid. 

1914 Ibid. 

1915 Ibid, p. 9. 

1916 Ibid, p. 12. 

1917 Bricktop, p. 20.

768 


people were excluded from this order, as it was the case in many Masonic 

jurisdictions. The climax arrives when even Bricktop's sweetheart asks him to 

become a Knight of Pythias. Finally, he submits to the demand of the society and 

becomes initiated. 

Bricktop then describes in a chapter headed "Terrible Doings" how he finds 

himself in a dim little anteroom with a wicket, where he has to give an alarm. 

When asked to name his object for giving the alarm, he gives the false reply, like 

"because I was told to" and "to get rid of persecution," while it is expected of 

him to answer something earnest, such as the Masonic formula "in search of light 

and truth." Bricktop is literally "roped into" this order, since he does not 

understand the metaphorical meaning of the cabletow: "[...] a lasso was thrown 

over my head, and in the twinkling of a sheep's tail I was roped into another and 

a larger room [...]." 1918 Bricktop satirizes both in words and illustrations the 

armor and disguise of the investigating committee who ask the "man of the outer 

world" to deliver all his valuables, and of the other members: "It certainly 

seemed as though the antipodes of creation had been brought together to see how 

they felt in each other's company. Black spirits and white, red spirits and gray 

would not express it by half. Every conceivable uniform, from the complete 

Knight of Edward II. to a Bloomer of the period, was there [...]." 1919 

The narrator further ridicules the stage effects, such as the noises: "The next 

thing that greeted my waiting senses was a most infernal whanging of gongs and 

hewgags, followed by a cavalry-call blast upon a bugle or an unlicensed fishhorn 

[...]." 1920 

1918 Ibid, p. 32. 

1919 Ibid, p. 36. 

1920 Ibid, p. 34.


Next to a description of earnest and plausible lodge actions, like circling 

around the encampment three times, and being obligated, Bricktop mentions 

rather unbelievable procedures that remind us of the so-called "goat riding" in 

Freemasonry. Such fun ceremonies do not figure in the K.O.P. ritual as described 

in our chapter 7.3.4. Thus, he describes how he is hurried out of his garments by 

the attendant Modocs, with a fiend in a long black robe and Scallawagian mask 

approaching with a scrubbing-brush. They hoist him upon the edge of a barrel of 

soft soap, while a third member trails a howitzer upon him. 1921 This is a kind of 

revenge for a squib that the author has written in his paper against this order. 

After the soft-soaping, the candidate is tumbled into a bath-tub until "the worldly 

dirt" is removed from him. 

The next trial consists in drawing a bag or loose gown over him and tying it 

around his neck and again over his head. In this state, Bricktop has to interview 

himself in the mirror. The moral lesson to be drawn from this is that the Knights 

have to keep to themselves and be careful about casting reflections. This 

ceremony reminds us of the use in German Masonry, for example, to place the 

candidate (not in a blindfolded state) in front of a mirror to experience the "nosce 

te ipsum," the "know thyself." 


770 


The procedure to follow consists of weighing the candidate, on the other end 

of a huge pair of balances hanging a human skeleton. This is heavier than 

Bricktop, and thus he is found "wanting moral gravity." 1922 Therefore, he is 

turned over to the butcher who feeds him with a pitchfork a row of sausages 

fastened to each other. Bricktop satirically comments that "[y]ou can lead a mule 

to drink, but you can't make him eat linked mystery in the shape of sausages." 1923 

The candidate, instead of solemnly undergoing this procedure, seizes the fork, 

stirs the butcher up about the ribs with it, bangs his iron-pot helmet, and jabs the 

tines into his foot, pinning him to the ground. However, the other members 

knock Bricktop down with "war-clubs and battle-axes," and bring him in front of 

the Worthy Grand Commander, who orders him to fight with the bear. 

1922 Ibid, p. 42. 



The "bear" hugs the breath out of the candidate after a violent boxing fight, 

and the members put the nozzle of some huge bellows into Bricktop's mouth and 

blow his lungs full of wind to get him into shape again. This "bear fight" and the 

"pumping up with air" remind us of the fun tests added to the ritual of another 

secretive society, the Modern Woodmen of America, described in our chapter 

7.3.3.1. Here, the boxing test consists in two blindfolded candidates with boxing 

gloves, tied with a rope and striking but the air while the referee distributes the 

blows, and the "lung test" consists in covering the candidate with flour when he 

blows into a device to measure his lungs' capacity. Such tests were added to the 

ceremonies in order to make them more hilarious for the attendants. 

The next trial is the "elephant" who seizes the candidate with its trunk and 

lifts him up, walking him around and throwing him up, catching him as he comes

772 


down again, and finally suspending him over "a deep and yawning chasm." 1924 

This "test" is certainly a form of the "feeling to hang or stand over a deep abyss" 

which is sometimes invoked in the candidates of secret orders. Of course it is no 

real elephant but some device which the blindfolded candidate cannot see. 

Bricktop mentions that this strange ceremony takes place in a sort of theater, the 

galleries of which are occupied by dead-heads. This accounts for the dim and 

scary furniture and equipment of some secret orders, who like to employ coffins, 

skulls, and corpses. 

Now, Damon (from the legend of Damon and Pythias) rises to action for the 

first time - he restores the candidate. The last test consists in a blindfolded 

juggler throwing knives and axes at Bricktop. 

Hereafter, a bit of the original legend is played: the candidate is taken to the 

prison cell of Damon, the Syracusian Senator, where he is to replace him. The 

candidate assumes the role of the true friend Pythias and is locked in Damon's 

chains, while the latter says: "Good-bye, young fellow, I am only going out for a 

moment. Ta, ta!" 1925 This jolly behavior somehow fails to come to Bricktop's 

ideal of how Damon should have acted under these circumstances. Another 

strange thing happens - a lot of reporters and artists for illustrated papers, from 

the Sun and the World, etc., enter the cell and interview the unhappy candidate. 

Then, since Damon does not turn up again, the candidate alias Pythias is led for 

his execution into another apartment, where a band of Knights await him with a 

coffin, a wheelbarrow, and cross-cut saws, battle-axes, spears, swords, and 

pruning-hooks. The candidate is mounted on the "funeral car", the organ plays a 

dirge, and the candidate is wheeled in the wheelbarrow to a dissection table, 

where a surgeon is to administer to him chloroform, that the pain of parting with 

his head may not be so acute. The candidate is laid upon the table, the sharp teeth 

of the cross-cut saw are applied to his throat, and the chloroform sends him to 

Lethe. 

When Bricktop, the unhappy candidate, returns to consciousness, he finds 

himself in a brightly-lit lodge room where he is congratulated by the Worthy 

Grand Commander on his initiation. Last thing to do is to take the great oath. 

Thus, the candidate is mounted on a barrel marked "powder", at the side of 

which stands a member with a lighted candle. The candidate has to hold a 

tremendous spoon, to gaze solemnly at this "emblem" and to "swear by the Great 

Horn Spoon" 1926 that he will never reveal the roughness of his initiation and 

always look serious when talking about the order. Finally, the candidate has to 

kiss the spoon (just as the candidate in Masonry has to kiss the Bible). Then, the 

initiation is over, the Knights are "proceeding from labor to refreshment," and a 

big banquet is going to follow. 

All in all, besides a few recognizable ceremonies also mentioned in the real 

ritual of the K.O.P. as described in our corresponding chapter, this whole text is 

a satire, using all the clichés of a rough initiation. The meaningful and 





metaphorical formulas of Masonry and other orders have mutated; e.g. the 

Masonic "so mote it be" turns into "and don't make any mistakes!" in this story 

by Bricktop. The true ritual of the Knights of Pythias appears noble, earnest, and 

secularized in some parts. It is to be assumed, however, that in several lodges, 

especially in small rural ones, fun activities and tests like the ones mentioned 

here were quite common in the last two centuries. 

9.3.2 "Riding the Goat" 

Why do American Freemasons tell the candidates prior to initiation to "look 

out for the goat," "I'll be there to see you ride the goat," or "the goat will be 

starved so he'll butt the harder"? Is it only superstitious folklore or mocking from 

the side of anti-Masonic parties? Is it mere fun, consisting of word plays? If so, 

why are there "goat riding tricycles" displayed in museums which have been 

actually in use? On the other hand, if the goat riding idea is just a way to ridicule 

the Masonic order, why do the Masons not defend themselves, instead of 

nurturing this image by joking about it in speech, verses, cartoons, fiction, art, 

and plays? From whence comes the curious belief that a neophyte must ride upon 

a goat? Does this myth prevail in different countries? 

In order to explain the role of the goat in Freemasonry, a look at general 

secular history will show that the goat is a mythologically loaded figure. In 

ancient times, it was prominent among the Greeks and Hebrews; thus, the 

"Tragos," a figure in the Thespian processions, gave rise to the word "tragedy", 

which comes from tragos (goat) and aeidein (to sing). Pan, the Arcadian God of 

the shepherds, was presented as horned, long-eared, and with the lower part of 

his body being that of a goat. Originally, he was a rather whimsical deity with 

elfin characteristics, who could be of terrifying appearance (thence the word 

panic). However, the early Christians took this character from pagan ceremonies 

and resolved it into Satan. The metamorphosis of a 

harmless heathen deity into something evil 

becomes evident in the Old Testament, where the 

"scapegoat" is loaded with the sins of the people 

and driven into the desert to die (Leviticus XVI. 8, 

10, 26). Satan inherited Pan's attributes, being 

presented as a he-goat with horns, beard, and 

cloven hoofs. Alec Mellor explains in the 

Dictionnaire de la Franc-Maςonnerie 1927 : "La 

figure du bouc est allusive à l'impureté animale, 

par opposition à l'homme, dont le symbole parfait 

se rencontre dans le Penthalpha et dans l'Étoile flamboyante [...]" (cf. figure). 

The blazing star is reversed in this case. 

1927 DFM, p. 83.

774 


The change of meaning of the word "goat" is well demonstrated by proverbs, 

for example "to get somebody's goat" (to make somebody really angry), "to be 

the goat" (to be blamed for what one hasn't done), to "get your goat" (to annoy, 

perturb), "to separate the sheep from the goats" (originally in Matthew, to 

separate the good from the evil). In the Middle Ages, when the witch stories 

came up, the belief was formed that during the witch orgies, the Devil appeared 

riding on a goat. 

These orgies of the witches, where amid fearfully blasphemous 

ceremonies, they practiced initiation into their Satanic rites, became, to 

the vulgar and illiterate, the type of the Masonic mysteries: for, as Dr. 

Olivier says, it was in England a common belief that the Freemasons 

were accustomed in their lodges "to raise the Devil." 1928 

Both English and American Freemasons still make fun using the idiom 

"riding the goat," which has become a popular saying; thus, there are quite often 

goat-related articles offered at auctions, dating mostly from the late 19 th century 

until the 1950s, such as buttons, bronze goats, or comic postcards with the 

inscription "Are you a Mason?" as shown in the following figures. 

bronze Masonic lodge goat goat button with square & compass 

1928 MD, p. 248/249.


Masonic Goat Riding Postcards

776 


The first four cards on the page before are copyrighted by Phoenixmasonry, 

the others are auction items and mostly stem from the famous National series 

from England, dated 1908. The card showing a badly bruised Mason describes 

his state after having ridden the goat. The last card is a vintage anti-Catholic 

postcard ("the revolt of the clergy, departure for the holy war") from France, 

showing a Catholic priest riding a goat and giving the admonition to the "sisters" 

to secure the liturgical objects, among which are a broom, a pneumatic pump, a 

bottle with holy water, a monstrance, a pot with the imprint of the all-seeing eye, 

and diverse other items. 

While in America and England such items are ill-famous, we could not find a 

single reference to goat riding in German Masonic literature or folk art, which


has been confirmed to us both by German Masonic authorities and by German 

researchers on the field of Freemasonry. We cannot speak for France here since 

no auction items available for profanes could have been located, but we assume 

that neither this practice nor the harmless joke prevailed or prevails there; the 

above-mentioned card being an exception. However, the goat depicted on it 

could have referred to other fraternal orders, where the goat riding really formed 

a part of the ceremony and was also mentioned in the stage directions of the 

rituals. In Masonry this practice must have been very rare, since it was not 

conform with the earnestness of the sublime degree, in which it was employed. It 

was strictly opposed by Masonic authorities. The goat riding belongs to the 

category of entertainment and can be considered a publicity stunt or gimmick to 

attract candidates. It is not really intended to frighten them off but to make them 

curious, and it resembles the test of courage little boys have to go through when 

they want to join a gang. We also presume that this procedure was mostly 

practiced in isolated country lodges who were not as strict in their rules as the 

lodges in big cities (cf. our chapter on Claudy's plays dealing with Doric Lodge) 

and had difficulties to draw new members. America seems to have been leading 

in this sector. These goat riding cards often are combined with other hilarious 

ceremonies like giving the candidate a cold bath, or emphasizing the 

conviviality, i.e. the refreshment and the drinking. 

The humorous goat riding story seems to have been so popular in America, 

that a whole book has been dedicated to it, The Lodge Goat by James Pettibone 

(copyrighted 1902), from which the following sketch was taken. Next to many 

goat riding poems and illustrations, it contains anecdotes, rhymes, and funny 

stories for the leisure time of the brethren and sisters. 

Pettibone was a 32° Mason, a Knights Templar, a member of the Nobles of 

the Mystic Shrine, of the Independent Order of Oddfellows, of the Knights of 

Pythias, and others, and therefore had a great experience with folkloric customs 

melting with otherwise sincere rituals. 

Not only initiates in the shape of human beings were depicted in fun 

illustrations, but the goat riding topic also found entry into the animal kitsch 

wave. 

The pictorial scene on the next page was sent to the author by an auction 

seller who did not know its age or provenance, but it surely stems from the late 

1800s and shows the officers and brethren of a lodge in the shape of dogs. It is 

marked in silver ink "King Dog Food Company" and probably represents a 

Woodmen lodge, since it belongs to a print series with titles like "Stranger in 

Camp." The word "camp" is not typical for Masonry, but rather for the 

Woodmen of America. In contrast to Masonic rituals, that do not give the 

slightest hint of a materially existing lodge goat, the ritual of the Modern 

Woodmen of America mentions the goat as an equipment (here, it must be put in 

that the version we have consulted dates back to 1945): 

The following-listed articles may be used in the exemplification of the 

Ritual: Camp-fire, tripod, and kettle; fruit and water; four robes or

778 


regalia for the Officers; wig and beard for the Forest Patriarch; old hats 

and coats for Escort and candidate in street scene; "I am blind" placard 

and tin cup; hoodwink; uniforms and axes for Foresters; costume for 

"death;" false camera; saw, sawbuck, and stick of wood; false 

wineglasses; paraphernalia for wedge test; goat. 1929 

According to these explanatory notes prefacing the ritual, many of the articles 

are obtainable locally at very little cost, and all can be purchased at moderate 

prices from the Supply department of the Secretary's office. Upon request, the 

members will be sent a catalogue. 1930 The ad for the "Royal Bumper" springs 

from such a supply catalogue which is a piece of evidence that a whole trade has 

been established concerning fraternal regalia and equipment, including fun 

articles which were quite popular until, presumably, the end of the first half of 

the 20 th century. 

Unlike the Freemasons, the Modern Woodmen of America have less solemn 

ceremonies, and thus subject their candidates to funny tests that have been 

referred to in our chapter 7.3.3.1. During their "Ceremony of Adoption" into the 

Fraternal Degree, the Past Consul tells the candidate that, before he can receive 

the full benefits of Woodcraft, he has to undergo tests of his physical ability to 

prove that he can do the practical work of a Woodman. He dismisses the 

applicant into his fate with the words "I now place you in the hands of these 

merry Foresters. Go with them, obey them, and fear not." 1931 The following stage 

directions read thus: 

1929 Official ritual of Modern Woodmen of America, p. 17. 

1930 Ibid. 

1931 Ibid, p. 50.


The applicant, without hoodwink, is then placed upon the Camp goat 

and ridden around the hall. The use of the Ferris-wheel goat is strictly 

forbidden. 

The use in this part of the degree, of spankers, judgment stand, trick 

chair, electrical appliances, or any appliance which would require 

exposure of the person of the candidate, or by the use of which it would 

be possible for injury to result to the candidate, is absolutely forbidden. 

See Section 157 of 1941 By-Laws. 1932 

A Shriner who has joined 

One can conclude from the warning that several 

appliances as well as the "Ferris-wheel goat" were 

strictly forbidden, and that the candidates sometimes 

were quite roughly dealt with. For example, in his book 

Freemasonry in American Courts, W. Irvine Wiest 

accounts the incident of damages inflicted during 

initiation ceremonies in 1955 which led to suing a temple 

of the Nobles of the Mystic Shrine for liability for 

injuries: The plaintiff had suffered a herniated cervical 

disc when shocked by an electric current while sitting on 

a bench. The arguments of the temple were "that the 

injury happened during the "fun" section of the 

ceremonies, that the plaintiff did not have to take part in 

it [...]." 1933 The court decided, after all, that the temple 

had to pay $ 33,918. 

The figure above which was sold at an auction shows such a Shriner who has 

joined, having sustained a swollen eye and a bandaged arm and leg. This alludes 

to the rough experience made in the fun section of the ritualistic ceremony. Now, 

the Shrine is called the Master Mason's playground and is the right place for such 

frolic. Another example of a fun device is the Masonic trick chair, for which ads 

can be found in old versions of the deMoulin catalogue for Masonic regalia and 

equipment, and which is also depicted in Material Culture of the American 

Freemason. The following auction pictures show such a trick chair, made 

between 1915 and 1932. This common kitchen-style chair was constructed with 

collapsible legs and a concealed .22 cal. blank cartridge detonator mounted under 

the seat. Thus, the seated initiate would suddenly find himself on the floor as a 

spring-driven release catch simultaneously fired the blank cartridge and caused 

the hinged legs to swiftly collapse outward. 

1932 Official ritual of Modern Woodmen of America, p. 50. 

1933 Wiest, Freemasonry in American Courts, p. 77.

780 


trick chair trick chair collapsed 

Another ill-famous item was the goat riding tricycle, the first product of 

DeMoulin Bros. in 1892, which quickly became a popular item, especially with 

Woodmen Lodges. Lodges and fraternal groups used it during initiation 

ceremonies for the inductee to ride upon blindfolded, while being pushed around 

the lodge by other members. 

"Royal Bumper" ad in lodge supplies catalogue 

The illustration above shows the actual DeMoulin catalogue page advertising 

the "Royal Bumper." The text under the illustration refers to the technical 

features, e.g. the eccentric axle which is connected to a pendulum attached 

underneath the goat's body, so that "[t]hese peculiar constructions produce a 

galloping and also a sort of side-sway or swinging motion." The illustration was 

taken from the online museum of Phoenixmasonry, Inc. (copyrighted 1999, 

2000).


The Short Talk Bulletin of November 1936 (The Masonic Service 

Association of the U.S., Vol. 14, N°. 11) argues that the idea of goat riding as a 

part of Masonic initiation has soiled the order's reputation in many minds, 

because many people believe that Masonic initiation ceremonies are humorous in 

character. The article further states that "[t]he same idea is sometimes carried 

into Lodge rooms, where one of the most beautiful of ceremonies is occasionally 

butchered to make a holiday for those who cannot or will not see its sublime 

symbolism." 

In his book A Master's Wages, which was written in 1924 as a guideline for 

young Master Masons, Carl Claudy protests against the use of lodge goats, 

underlining that Masonry "is not a joke, not a foolish fun organization, not a club 

of "good fellows 1934 ," but of a dignified, beautiful, and impressive ritual with real 

meaning. He advises the brother-to-be: 

Take from your mind and cast away forever all thought that there is a 

"lodge goat" awaiting you, or that your friends are going to "have fun 

with you." In the Shrine, the Grotto and the Tall Cedars of Lebanon, 

yes. These are fun loving organizations which cast aside solemnity and 

spend most of their evenings in laughter and play. But in the Blue 

Lodge, never! [...] There is no "horse play" or other unhappiness 

awaiting you. 1935 

Although he states that "[a]ny attempt to 'scare' a candidate for the Masonic 

degrees is unworthy of Masonry. A candidate should come before the Altar of 

Masonry with fear of God, not man, 1936 " Claudy has to admit that 

[y]et there are Masons so coarse-grained that they can find a place for 

levity in the Sublime Degree, and who apparently enjoy robbing the 

Mystic Shrine of a little of its thunder to make a Blue Lodge Holiday. 

This is wrong. It is hurtful to Masonry, it is disrespectful to the 

Master and the brethren, and it is in direct conflict with the ideals of 

every Grand Lodge. 1937 

He calls these brethren misguided, because they make the Third Degree 

ceremony less dignified than it is meant to be, as a presentation of the character 

Hiram Abiff, whose role is played by the candidate, the latter showing in a 

practical way that which may have happened to his original. Claudy further 

rejects statements that other tests are applied in Masonry, like stepping over 

ropes. He underlines that Masonry has no initiation like college fraternities who 

prove the candidates by physical or mental tests. 

1934 Claudy, A Master's Wages, p. 8. 

1935 Ibid, p. 8/9. 

1936 Ibid, p. 12. 

1937 Ibid, p. 11.

782 


There is nothing to laugh at in any step in the Blue Lodge. 

There is no such thing as a "lodge goat." [...] 

It is unthinkable that we profess brotherhood and care for the blind in 

one degree, and proceed to "butt" them with goats or make them "step 

high" over ropes and tacks in another degree! 1938 

Likewise, in his oration before the Grand Lodge of Michigan in 1927, the 

Grand Chaplain WM. H. Gallagher complains about brethren he calls "the 

enemies of Masonry," who do not take the beautiful ritual seriously, but instead 

perform a little comedy to their entertainment. This part of his speech strongly 

suggests that he refers to the goat riding ceremony, which then must, according 

to these two quotations, still have been in practice during the 1920's and 1930's. 

Is it inconsistent with the dignity of this august assemblage to consider 

brethren as enemies of Masonry who either thoughtlessly or willfully 

bring the three degrees of the Ancient Craft down to the level of a 

vaudeville stunt? I fear, in fact I know, this is attempted and sometimes 

successfully accomplished. There is room in Masonry for delightful 

surprises, but there is no room for levity or horse-play. Yet how 

persistently, in some quarters, are candidates filled with vague 

apprehensions of what is likely to happen to them in their progress. I 

presume there are lodges in Michigan that are taught such conduct is 

reprehensible. 1939 

Also in the Orange Order, which is said to bear some resemblance with the 

Masonic ritual, the goat riding ceremony can be found. Here, no actual goat 

riding tricycle is employed, but the pushing of the candidate by the other 

members is so called, according to the following confession of a Northern 

Ireland Protestant who had been a member of one of the upper echelons (the 

Royal Arch Purple) within the Orange Order: "The next stage of the initiation 

rite involves the initiate being pushed backward down the three steps. The other 

members break his fall with a blanket and start pushing him around and 

punching him. This is called 'riding the goat.' " 1940 Now, this comes close to the 

use of this expression for a certain part of the third degree of Blue Masonry. 

Thus, a Masonic friend from Carbondale, Illinois, told the author that the "riding 

the goat" metaphor was what you could call an "ad lib" comment by his mentor 

during the ceremony rather than being a part of the ceremony, which was 

intended to "scare" you - for example, one is blindfolded and falls backward into 

a sheet at one point. He wrote: "[...] the only time I encountered this metaphor 

was with the third degree. In my case it seemed to be used to build suspense, as 

1938 Ibid, p. 12. 

1939 Myler, Jewels of Masonic Oratory; p. 149, bold print added. 

1940 Published in the internet, June 24 th , 1999, at 

http://www.rnw.nl/foreign/eng/html/ireland240699.html


in the work no reference to a goat or anything that resembled a goat was used. 

That about covers all I know about this subject." 1941 

Grand Chaplain Gallagher evokes in an oration a meeting with a young 

Mason who 

[...] had been in Masonry a year and had not forgotten how unmercifully 

the brethren had tried to fill his mind with dread apprehensions of his 

approaching experience. It was all lost on him, however; he was a 

college man and understood what initiation into Greek letter societies 

means. "But imagine my surprise," he said, "when I found that from 

beginning to end of the Sublime Degree dignity of language, coupled 

with an almost funereal solemnity, prevailed." 1942 

Here, the candidate has expected to be dealt with like in college initiations, 

for it is well known that fraternities and sororities apply certain tests of courage 

which often include giving the newcomer a cold shower. That the goat riding 

practice must have been introduced at some time or another to the astonishment 

and dismay of the elder brethren, is proven by the following poem by Frank 

Kirk, published in The Lodge Goat in 1907. 1943 Here, the candidate is surprised 

that he has to ride the goat during the Third Degree initiation ceremony and 

claims that the lodge is different than it was twenty years before. 

Dwenty Years Ago 

I vent and shoined a nodder Lodge, Den ven I dake der first degree 

Id vose der same olt show; I dink id vosh in May, 

I lishened to der same olt charge Efry ding shust seamed der same 

I hurt long year ago; Like in der olten day; 

Old Santy Claus he vose der same - Der same olt vords dot ve must reep, 

His speech vose waful slow, Der dings we always sow, 

Der obligation vos der same, like Id dook me pack to olten days 

Dwenty years ago. Some dwenty years ago. 

Den in der second I vos schered, Und now my liber friend, I dink 

I cand dell der reason why Dot man knew vot he said, 

Bud id made a lump come in my troat, Or mapy dot olt Dutchman vos 

I feal shust like I cry. Completely lost his head. 

He said before I dake der next He dold me I must dake a bath 

Dot I musd learn to know, In voter vorm ash snow; 

Dot der Lodge vos running different now. Now, I do n't remember doing dot 

Dan dwenty years ago. Boud dwenty years ago. 

1941 John Williams, in a letter to Christina Voß dated Sept. 27 th , 2000. 

1942 Myler, Jewels of Masonic Oratory; p. 149/150. 

1943 Pettibone, p. 536/537.

784 


Den next I dake der third degree 

I dink dayed brake my jaw, 

Day put me on a pilly goat 

Der verst I efer saw. 

I nefer rode a goat before, und 

I vont you all ter know 

Der Lodge ish diferend dan it vosh 

Some dwenty years ago. 

Not enough that he has to ride the goat, the poor candidate also has to take a 

bath in "water warm as snow," which has also been a new invention to frighten 

the initiate and to amuse the spectators. The poem is also interesting because it 

makes fun of a German immigrant's English. 

It is hard to trace the history of the goat riding custom. We would say it was 

practiced approximately from the 1870's to the 1930's. An early reference to fun 

sections in Masonic ceremonies is to be found in the Masonic Review dated 

1870, in a letter to the editor: "Sometimes the candidate, during the preliminary 

proceedings, is made to believe in advance that he is to be the subject for 

amusement. Dark inuendos are thrown out, mysterious hints of danger are given, 

and remarks made calculated to awaken fears or excite contempt." 1944 The writer 

states that the candidate's first opinion of Freemasonry is generally formed from 

the first impressions he receives, and that thus a wrong image of the order is 

forced upon the neophyte. Not only in Blue Lodge degrees, but also in the higher 

degrees of Past Master and the Royal Arch, he has observed such treatment: 

In chapters, also, this penchant for amusement at the expense of the 

candidate some times gets the upper hand, more especially in the P.M. 

and R.A. degrees. I heard of one chapter in which the candidates in the 

R.A. degree were severely maltreated, and suffered other indignities that 

I may not name in print. The revelations of that degree are of the highest 

importance, and the work extremely solemn: but what estimate will 

candidates have of it if they are thus treated? It is a dishonor and 

disgrace to Masonry, when such things are permitted. 1945 

He further condemns giggling, the making of vulgar speech and whispering 

during lodge sessions as insufferable, and underlines that the lodge room during 

labor "is no place for boyish tricks or low buffoonery, for sport or amusement; 

such things are out of place [...]." More than fifty years later, the magazine The 

Master Mason, dated 1925, and published by the Masonic Service Association of 

the United States proves that the goat riding practice was once a dark chapter of 

third degree Masonry, but has been abandoned: 

Let us rejoice that the Masonic Goat, so over worked (sic) in other days, 

is a thing of the past. He is dead and deeply buried, and there are no 

1944 Moore, Masonic Review, vol. XXXVII, 1870, p. 36. 

1945 Ibid.


mourners. It used to be that when the great degree was conferred it was 

necessary to have a lot of "funny" business in order to make an 

impression - and a few benighted Brethren still think so - but the 

tendency and pressure of Craft opinion is against it today; for which we 

may be grateful. 1946 

The Committee on Masonic Research and Education of the Grand Lodge of 

Washington edits small brochures of which we have acquired one titled "On the 

Threshold," dating from the 1970's, that are given to men interested in 

Freemasonry in order to make them understand the structure and purpose of the 

order prior to their actual entrance. It reads in the chapter "preparation": 

The Degrees of Masonry are serious and dignified, without foolishness or 

jest, trickery or nonsense. You may rest assured that any suggestions you 

may hear of goats and horseplay, any undignified reference to the 

ceremonies, are not founded on fact, and we suggest that you now resolve 

never to be guilty of attempting to play on the fears of candidates by any 

such suggestions, because anyone who does so does not fully understand 

our ceremonies and teachings. 1947 

If it was still necessary some thirty years ago to inform candidates that 

nothing will happen to them in a Masonic initiation, we can deduct from this fact 

that the saying of Masonic goat riding has not ceased to be popular in America, 

even if the actual use of fun devices is now obsolete in Blue Masonry. - Now we 

have delved in the entertainment sector of the male Masonic and fraternal orders, 

but what about the women? The question remains whether they, too, had to 

undergo these trials. These postcards and the following poem by C. R. Gibson 

about goat riding in an Odd Fellows' lodge with a hint to the Rebekahs at least 

suggest this idea: 

1946 Newton (ed.), The Master Mason, 1925, p. 338/339. 

1947 Committee on Masonic Research and Education, Grand Lodge of Washington, p. 11.

786 


Riding the Goat 1948 

In speaking of the Odd Fellows, Upon this beast a saddle 

There is one thing you should note, Is placed and firmly tied, 

It is the law with them to make While the candidate astraddle 

Each fellow ride a goat. Begins his famous ride. 

Not a puny little creature, Round and round the spacious Lodge-room 

That can scarcely jump a ditch, With lightning speed they fly, 

But a great big strong "Sir William," While the candidate is screaming, 

That can bleat and buck and pitch. Say, "How is this for high?" 

The goat tries hard to throw him, Thus having proven worthy, 

But the rider holds on fast, He is taken to the stand, 

And though the road is rocky, And there is told what he must do, 

He stays there till the last. By the worthy Noble Grand. 

And when the ride is over, He then is asked to take a seat, 

You are apt to hear him sing, In the row along the wall, 

"I am very much disfigured, While the billy goat is taken 

But still I'm in the ring." And placed back in his stall. 

I have given you this secret, Since now they've got a "Becky" Lodge 

Which you must safely keep, Established on the side, 

For the sake of my dear papa, I'm very anxious to find out 

Who talks while in his sleep. If they make the sisters ride. 

This is the way I got it, They may, but if they do I'm sure 

I heard him very plain, They use another saddle, 

And I'll have some more to tell you, It would not look so well, you know, 

When he sleeps and talks again. For them to ride a -- like men. 

1948 

Pettibone, p. 534/535; "Becky" means the Degree of Rebekah, the female branch of the Odd 

Fellows.


Besides, what the lodge goat is to the Masons of the Craft, the camel is to the 

Shriners, the "Master Masons' play ground," which is illustrated in the following 

poem: 

A Denver Postscript 1949 

I was at the Shriner show, O! the camel ride I took 

Marthy Jane, In my glee 

And I am not keen to go Every inspiration shook 

There again, Out of me. 

For the things on which I fed For the moment that I struck 

Sent me reeling off to bed, On that bump he wears for luck, 

and I woke up with a head You had ought to see him buck! 

Streaked with pain! Hully gee! 

I've a warping of the spine, O! I dare n't tell it all 

Martha dear, Dear, for it 

And my ribs are out of line Would but treat you to a fall 

Too, I fear. In a fit - 

Every organ that I own, Dare n't tell you of the fun 

Every ligament and bone - When the mystic work was done, 

Every cussed thing seems thrown And the damp degree begun, 

Out of gear! Nit, O! nit! 

Now I'm a Shriner, dear, 

Do n't you see, 

And I need no longer fear 

That degree. 

And I'll sit with gleeful pride 

And watch other victims ride 

Down that old base-burning slide 

Same as me. 

Another interesting metaphor used by the Shriners in this context is the 

"black camel" denoting death. It is frequently employed by members of this 

organization. Thus, we have found it in an online live chat with an Imperial 

Potentate from June 22 nd , 2000: "[...] long after the Black Camel has called us 

home," 1950 and on another web site, "[...] and the black camel visited his noble 

tent and he passed in Damascus in 1888 A.D.." 1951 This image is based on an 

Arabian proverb (it is well-known that the Shrine employs Islamic images, like 

the Fez): "Death is a black camel that lies down at every door. Sooner or later 

you must ride the camel." 1952 It was impossible, however, to find a similar use of 

a "black goat" in Craft Masonry. 

1949 Pettibone, p. 544-545. 

1950 http://www.shrinershq.org/chat/chat6-22-00.html 

1951 http://www.arraatib.com/ahililbait.htm 

1952 http://mansioningles.metropoli2000.net/acti10.htm

788 


9.3.3 Masonic & Anti-Masonic Comics 

That the Masonic topic was not taboo but found its way into folk art is 

demonstrated by the spread of cartoons depicting Masonic constellations and 

situations. During the first half of the 20 th century, one of the promulgators in 

Great Britain was Lawson Wood 1953 , who brought the Masonic theme into the 

minds of the general public by the means of humorous cartoons in which the 

characters were played by animals. 

Born in 1878 at Highgate, London, Clarence Lawson Wood started at the age 

of 18 to work with magazine publishers C. Arthur Pearson Ltd., whose chief 

artist he soon became. Also producing theatrical posters and advertising artwork, 

Wood went freelance in 1902. His illustrations were published in Punch, 

Illustrated London News, The Graphic, Sketch, and Nash's and Fry's. After 

WWI, Wood became famous for his animal pictures and his animal welfare 

work, which gained him a Fellowship of the Royal Zoological Society in 1934. 

His most popular postcard series featured the chimpanzee Gran'pop, surrounded 

by a cast of monkeys, pigs, and other animals. Wood depicted everyday funny 

events in his cartoons, the Masonic fraternity being just one group of the society 

mocked at, next to judges, policemen, children, and others. The humorous 

Masonic scenes of which the following selection is an example may be found at 

auctions today, sometimes framed and having decorated many a Mason's home 

while they were most trendy, presumably until the 1950s. Lawson Wood died in 

1957 at the age of 79. 

The cartoon called "Outside the Door of the Lodge" shows a big orang-utan 

on the right side, wearing an apron with 

the images of a grapevine, a yellow Royal 

Arch triple tau, and a pear. This ape is the 

Outer Guard or Tyler who makes a secret 

hand sign in response to the tokens given 

by a little monkey who wants to enter the 

lodge. The ape Tyler wears a thick 

wooden club instead of the drawn sword. 

The lodge door in the background 

consists of a cloth hanging from a branch 

which is parted in the middle and held 

together by another ape who is peeping 

through the hole as if through a wicket. 

This might be the Inner Guard. The 

emblem drawn on the cloth consists of a 

red circle, and below it there is a blue 

square around a yellow design resembling 

1953 Personal data cf. Tony & Valmai Holt, Picture Postcard Artists, and articles by Jim Crawford 

and John Hughes in "Picture Postcard Monthly," March 1992 and December 1995, quoted at 

www.geocities.com/EnchantedForest/Dell/3792/bio.htm


the letter Y, which depicts the Masonic symbol of the 47 th problem of Euclid. 

Above the lodge door we can see the Masonic square and compass. The monkey 

on the left also wears an apron and makes a funny sign, his right hand touching 

his nose with two fingers, and the forefinger of his left hand extended. This 

constellation depicts the 

procedure of giving the secret 

grip and password in order to 

enter a lodge which is "properly 

tyled." 

The cartoon called "A 

'Brother' in Distress" illustrates 

the obligation of a Mason to help 

a fellow Mason who is in distress 

(mostly financially). In this case, 

the orang-utan wearing a sash 

with a jewel consisting of three 

interlaced circles which he is 

shining in his vanity surely 

represents the Master Mason. To 

his right side there are two little 

piggy Masons, wearing aprons 

with the images of a triangle, a 

circle, and a triple tau. One of 

these brethren is in "distress" 

because a little monkey on a 

beam above him cheekily pulls 

his ear. The other pig is pointing 

at this scene, trying to gain the 

attention of the Master who 

seemingly is not very concerned. 

This obviously is a hint that some Masons are too occupied with themselves and 

their decorations to notice a brother in distress. The branches in the upper left 

corner allude to the sprig of acacia , the Masonic symbol of immortality. 

The next cartoon, "Gran'pop Goes Through the Chair," is a pun on the 

Masonic expression "passing through the Chair", which means to get a higher 

position after already occupying the Master's Chair in the East, e.g. becoming a 

Royal Arch Mason. Here, the orang-utan Master literally goes "through" the 

chair, breaking through the seat, hereby spilling the red wine from his glass right 

into the mouth of a fellow piggy Mason which must be an officer, because he is 

seated next to the Master on his right. The other pig "officer" on his left, wearing 

a sash with the emblem of the 47 th Problem of Euclid, looks quite surprised at the 

sudden breakthrough. In front of the brethren is a bench with a bottle of "hot 

port" and the remains of a fruit meal, reminders of a banquet or maybe of the 

"Knife & Fork Degree." The orang-utan is smoking a big cigar, underlining the 

gourmet image. This cartoon is a pun at the convivial atmosphere. Above the

790 

Master's Chair we can see a coat of 

arms which reads "Bro. Gran'pop, 

Simian Lodge", i.e. a lodge for 

monkeys, the emblems consisting 

of a grapevine, an apple, a square 

and compass, and the triple tau. In 

all these cartoons, real Masonic 

symbols have been mixed with 

fruit which of course have no 

Masonic meaning. 

There are other artists who like 

to pun on curious Masonic habits 

(or what they imagine are Masonic 

habits), for example the designer of 

the following postcard, taken from 

a series circulating in Great Britain 

since 1908. In the popular belief, 

next to the goat riding myth, 

Masonic baptism is often made fun 

of. Claudy explains the solemnity 

of this sacred ceremony and the 

misunderstanding of the profanes 

as follows: 


Non-Baptists sometimes find in the ceremony of Baptism by immersion 

a cause for mirth; the good God who made them knows why, I don't. 

Baptism, by immersion, or any other method, is a solemn, sacred 

ceremony. That a spectator cannot see the ceremony for the water, or its 

meaning because some one is being "ducked," is his misfortune. 

It is so in the Sublime Degree. The pitiful tragedy of the Third 

Degree is intended to, and usually does, make a deep and lasting 

impression upon a Mason's mind. 1954 



In the following, we are going to view a comic ridiculing the popular belief 

of Masonic punishment for betrayers of the oath of silence. It is to be found in 

the Rarebit Fiend 1955 , created by the American graphic artist Winsor Zenic 

McCay (1869 or 1871 - 1934) 1956 in 1905. This was a comic made for grown-ups 

which did not provide a continuous story but consisted of several self-contained 

sequences employing minimal settings. The Rarebit Fiend describes a dream or 

nightmare situation followed by the awakening at the end of each sequence, and 

it is famous for its sick humor: 

Not only does the emphasis on death and disfigurement make the Fiend 

an early monument of "cruel" or "sick" humor; the dream fantasies that 

McCay taps so unerringly are [...] generally those of adults [...] 

(embarrassment through nudity, transvestism, inability to perform 

occupational duties or having a peccadillo discovered; loss of identity; 

fear of dying, going mad or disappointing a sex partner). 1957 

As The Adventures of a Rarebit Eater, this comic was animated in 1916/17. 

Already in 1906, the Fiend strip was immortalized by the American pioneer 

filmmaker Edwin S. Porter who based on it a seven-minute live-action trick film 

which became a classic of the early cinema, titled The Dream of a Rarebit Fiend. 

In the Masonic sequence of the Fiend, the dreamer is merely the spectator of 

someone dear suffering embarrassment. The dreaming person is the wife of a 

certain lodge member called Mr. "Gab" (because he is always gabbling and 

cannot keep a secret to himself), who tells her the whole thing from the time he 

has entered the lodge until he has come out. Although his wife promises not to 

reveal a word, she gives away the lodge secrets to her friend who likewise 

swears not to tell, but instead holds a speech in front of the sisters of the woman's 

club in an attack on secret societies, betraying all the happenings inside a 

Masonic lodge. Somehow, the Masons get wind of this, and in consequence, Mr. 

Gab is summoned by his brethren who want to "decorate" him - but not with a 

medal, as he is soon going to find out. Fellow Masons in devil costumes with 

horns on their heads, some of them naked, take off Mr. Garb's clothes, cover him 

first with hot tar and then with feathers. 1958 Thus decorated they send him home 

to his wife, who is fainting when perceiving his appearance, and whom he 

reproaches thus: "What in the devil did you tell those lodge secrets for?" The last 

patch shows the horrified wife awakening and realizing that she has made an 

1955 The title refers to the nightmares imputed to eaters of a Welsh rabbit supper. 

1956 McCay's personal data were taken from McCay, Publisher's Note, p. v. ff. 

1957 McCay, "Publisher's Note," p. ix. 

1958 Such kind of punishment is no mere invention, but has actually been executed, even in modern 

times. Thus, we find the following description in The Debunker, a small monthly magazine dated 

1929, in an article which opposes a Masonic statement about the wrongdoings of "atheistic 

ruffians", by claiming that most crimes actually are done by believers against unbelievers (p. 51): 

"... He (Jeadie Janes) was seized on a street of Austin, Texas, by a group of men, forcibly placed in 

a car, and carried to a point outside of the city limits. ... His clothing was then removed from the 

upper part of his body, and he was severely whipped and a coat of tar and feathers applied."

792 


awful nightmare, and asking her husband whether she has yelled. Her husband 

tells her he has predicted that the rarebit would fix her. Thus, the cause for the 

nightmare is found in the heavy rabbit supper they have had. The lesson to be 

drawn from this comic is that one is never to betray a lodge secret - and that the 

Masons have certain forms of punishment for violations of that rule.


Such Masonic comics "just for fun" are seldom found. Mostly, they have 

political or propagandistic functions. For example, there are numerous cartoons 

representing Nazi ideas of Freemasonry and Judaism. Three animals are the 

prototypes of symbols for Masonry: in Fascist literature and other anti-Masonic 

publications, the brotherhood is often associated either with a snake, with the 

web of a spider, or with the tentacles of an octopus, such as to catch the souls of 

the unaware. In Fascist Italy, a metaphor used to designate Freemasonry was 

"green serpent." 1959 

Masonic web of conspiracy 

Die "Weisen von Zion" standen unübersehbar hinter dieser Vorstellung 

einer alles beherrschenden Elite jüdischer Freimaurer, die, nach 

Belieben mit Ideologien und politischen Systemen jonglierend, dem 

angeblichen Ziel jüdischer Weltherrschaft zustrebte. So boten sie das 

Bild einer unheimlichen, aus dem Unsichtbaren agierenden Spinne, die 

aus dem Zentrum eines weltumspannenden Netzes die Fäden der 

Weltpolitik bewegte, an deren Enden allemal Freimaurerlogen hingen. 

Nicht umsonst zählte dieses Bild zu den meistverwendeten Motiven zur 

Beschreibung der jüdisch-freimaurerischen "Weltverschwörung". 1960 

1959 Schwarz, p. 55. See also IFL, p. 1393/1394: "Bemerkenswert ist, daß die Faschisten und andere 

Gegner der Freimaurerei die italienische Freimaurerei [...] als serpente verde (grüne Schlange) 

bezeichnen, weil die Freimaurer des Großorients von Italien grüne Bänder trugen!" 

1960 Neuberger, I, p. 94.

794 


Masonic tentacles: the "secret world rulers" from 

The Big Book of Conspiracies 

As an enemy of the people, Freemasonry has been equated with other 

institutions in the public mind, such as Communism or Judaism. The postcard on 

the right was released in 1942 by "Brannik" (Defender), a Fascist youth 

organization in Bulgaria during the regime of the government of Prime Minister 

Alexander Tzankov. It shows a stylized image of a young soldier holding a snake 

with four heads, which symbolize Plutocracy, Communism, Judaism, and 

Freemasonry. The slogan at the bottom reads "Brannik! Being full of fighting 

spirit, and working hard against all enemies of our mother country." 

Freemasonry - one head of the snake 

Apart from political cartoons, in popular culture sometimes minor references 

to Freemasonry can be found in comics, where they are strewn in to build up 

suspense - whether it is the word V.I.T.R.I.O.L., some dark character wearing an


apron, or mystic language or symbols employed. Thus, in Superman Adentures 

34 from August 1999 1961 , while Superman rises into the air with clenched fists, 

setting off for a great undertaking, a man on the ground calls after him: "Go now, 

and may the Great Architect of the Universe protect you on your journey!" Such 

quotations seem to raise curiosity since they are unknown to the generally 

youthful reader and employ a strange phraseology, hinting at a powerful 

Supreme Being. In any case, it sounds more interesting than "and may God be 

with you." 

Comics exclusively about Freemasonry are very rare, especially in Europe. 

On the one hand, there is a lack of demand according to the average age of the 

Masonic audience, and also because Freemasonry is a serious matter. On the 

other hand, there are some recent comics on the market, being either purely 

historical or dealing with conspiracy theories or "Christian" fanaticism. The last 

two categories have been created by a special authorship for a certain audience, 

consisting of a paranoid and intolerant readership who sees mysterious worldrulers, 

secret societies, or the devil behind every strange custom, ritual or 

unresolved murder, and who believes that the Anti-Christ or aliens will come to 

destroy the world. Examples of such anti-Masonic comics are the British Jack T. 

Chick tract The Curse of Baphomet and the American Big Book of Conspiracies, 

which we will talk about later. 

First, we are going to deal with pro-Masonic or simply historical comics, of 

which the Dutch book De Zuilen van Salomo. Hiram, printed in Brussels in 

1999, is an example. Like an illustrated Bible, it innocuously relates the story of 

how the Tyrian king sends Hiram Abiff to King Solomon in order to build the 

temple, and states the difficulties which the builder encounters with his foreign 

workmen. A second volume, De Dood van Hiram, which deals with the murder 

legend of the Masonic third degree, is advertised for at the end of this book. With 

beautiful pictures, the rich symbolism of 

the Craft is illustrated, and this seems to be 

its main purpose. It is an attractive comic 

because of the skillful designs, but it is in 

no means sensational (besides some 

drawings of pretty nudes). It does not still 

the hunger of profanes for secret or cruel 

rituals. The non-Mason will not understand 

the meaning of abbreviations like 

A∴L∴G∴D∴G∴A∴D∴L∴U∴ (à la 

gloire du Grand Architecte de l'Univers), 

and of employed Hebrew words. Non- 

Masons will not know to what the depicted 

symbols allude, either. Thus, the comic 

remains a harmless colorful history book, 

and only the initiate can see a hidden sense 

1961 Cf. Superman Adventures 34. Fighting Fate. August 1999. New York: DC Comics, 1999. Writer: 

Mark Millar, editor: Mike McAvennie, asst. editor: Frank Berris.

796 


behind the images. Among others, the following Masonic symbols are 

illustrated: 

The patch on the left on the page before 

shows King Solomon with Hiram Abiff to his 

right and King Hiram of Tyre to his left, 

standing between the two Masonic columns 

Jachin and Boaz. This group is depicted within a 

Masonic triangle (the symbol of a lodge), with a 

shining in its upper half. We have learned that a 

triangle emitting rays is a symbol of God 

(corresponding to the all-seeing eye). The 

columns are decorated with lily-work and 

pomgranates that also have their meanings in 

Masonry. Behind the group we can see the tiled 

walls of King Solomon's temple. 

The illustration on the right shows King 

Solomon kneeling before the Ark of the 

Covenant and making his promise to erect a 

temple to the honor of his God. The ark is 

surmounted with two winged cherubs. The 

carpet on which King Solomon kneels may be 

allusive to the Masonic carpet. Three steps are 

leading to the ark. We have already heard about 

the symbolism of the different Masonic steps. 

The illustration on the left shows how 

Hiram Abiff selects the place where 

King Solomon's temple is going to be 

built - it is the spot where Jacob once has 

erected an altar that resembles the future 

lodge, being situated "due east and 

west." 

The patch on the following page 

shows how Hiram draws his plans to 

erect the temple. He wears an apron and 

the symbol of the "point within a circle." 

The Masonic tools, the square and the 

compass, as well as the tracing-board are 

displayed in the foreground. We can see 

the floor plan of the temple in the 

middle. The three divisions of Ulam, 

Hekhal, and Devir (the portico, the Holy, 

and the Holy of Holies) correspond to 

the three parts of a human body - body, 

soul, and spirit -, to the three elements,


water, air, and fire, and to the three letters of the Hebrew alphabet mem, aleph, 

and schin. The two circles on the porch of the temple are the columns Jachin and 

Boaz. 

On the patch on the next page, we can see how Hiram Abiff teaches the 

stonemasons to make a Perfect Ashlar out of a Rough Ashlar. The mason sitting 

before his work and holding his working tools, the mallet and the chisel, has 

understood what he has crafted: the "perfect man." We have learned that the 

Perfect Ashlar stands for the improved character.

798 

On the right, Hiram Abiff 

supervises the work of the 

masons with the tracing-board in 

his hand, while the Masonic 

symbols of square and compass, 

with two sprigs of acacia, a 

gavel and other crossed tools are 

lying very unnaturally at his 

side. The workers have made 

Perfect Ashlars which are put 

into the walls of the temple. An 

overseer holding a plan also 

watches the workers (as we have 

seen in Mark Masonry). 

Chapter 9 - Masonic and Anti-Masonic Literature


In the following, we are going to deal with two anti-Masonic comics. The 

first one was created by the comic book evangelist Jack T. Chick. Called the 

"Walt Disney of fundamentalism," Jack T. Chick is responsible for the 

circulation of the "Chick Tracts," mini-comics about four inches long and two 

inches high, usually consisting of 24 pages and featuring two panels per page. 

They are designed to instill guilt and fear in the reader, and always contain a 

salvation story. The last page instructs the reader to convert in order to go to 

heaven, otherwise he will burn in hell. Chick's popularity in the soul-winning 

market is unbroken: 

Although he spews fire 'n' brimstone with the best of them, Jack Chick 

stands alone in the rhetorical ghetto of frothing fundamentalists. His 

innovative method of spreading the Gospel through comics, his 

spiraling conspiracy theories, and his recurrent cast of characters make 

him the Walt Disney of fundamentalism. Like Disneyworld in reverse, 

Chick's universe is one of hermetic paranoia - the tendrils of Satan's 

influence on humanity reach from the highest seats of power to the most 

mundane suburban activities, describing a tightly knit web of evil 

design percolating just below the surface of everything. 1962 

"Behind this empire of Christian comics is a man of J.D. Salinger-caliber 

anonymity" 1963 – the personal data about Jack T. Chick are scary, since he has 

never published a biography; thus, some presume that his initials stand for Jesus 

Christ and that his name is a pseudonym, while others are convinced that he is a 

real person still living in California, having been producing tracts for about forty 

years now. He seems to have been a less successful comic book artist in the 50's 

who had his break-through when he began to create his comics for a special 

Christian audience, advancing from a kitchen-table productivity to a multimillion 

dollar publishing empire. His target group are all kinds of "misled" 

persons denying his kind of anti-sectarian, born again, New Testament literalism 

Christianity. Hereby, Chick takes advantage of the general new-fangled 

apocalyptic fears of the population, employing up-to-date topics like AIDS, 

drugs, etc. He is famous for his anti-Catholic, anti-Semitic, and anti-Islamic 

tendencies, his adversaries, the "damned," are, for example, homosexuals or 

Freemasons; he denounces rock music as a tool of the devil, and he reveals 

witchcraft behind the most trivial activities like Halloween parties. 

His fan group is described such: "His mail-order congregation consists of 

what he calls "true Bible-believing Christians", to whom he preaches DIY 

salvation and soul-winning." 1964 The popularity of the Chick tracts is also proven 

by a small industry of "spoof comics" imitating his style in order to ridicule his 

evangelical drive. Such can be viewed for example in the internet at Jack T. 

1962 Cited from www.revolting.com 

1963 Cited from www.metroactive.com, "Unearthing famed Christian artist Jack T. Chick" by Richard 

von Busack. From the April 2-8, 1998 issue of Metro. © Metro Publishing Inc. 

1964 Cited from www.revolting.com

800 


Chick Parody Archive designed by Webmaster "Psycho Dave." Furthermore, 

insiders have developed neologisms such as "Chick-aresque worldview," "non- 

Chick Christians," and "Chickean theology." His tracts are disseminated in 100 

countries all over the world and have been translated into dozens of languages. 

The internet home page of Chick Publications (www.chick.com) boasts that 

copies of the tracts are even displayed in the Smithsonian Institute as an integral 

part of American culture! Why are Chick tracts so attractive? Richard von 

Busack gives the answer on one of the anti-Chickean web pages: 

Chick's comics are so fascinating because they contain such maniacal 

passion and rage in their apocalyptic images. The man is a great folk 

artist; his visions of war in the Invisible World are the newest versions 

of a style of imagery that has influenced American populist thinking for 

centuries. [...] Comics reduce the human condition to its purest form. To 

see Chick's worst-case-scenario Christianity illustrated as a comic 

pamphlet is like seeing a reduction of a reduction. Chick confirms our 

worst fears of ignorance and prejudice. To read Chick is to have the 

thrill of horror comics restored for the first time since childhood. [...] 

[I]t's hard to distance yourself from the rawness of Chick's sick images, 

each one jolting with klaxonlike blasts of shock, each as powerful as the 

hot kiss at the end of a wet fist. 1965 

Jack T. Chick has discovered a clever way to infiltrate the masses with his 

ideas: according to his own home page (www.chick.com), he was told that 

multitudes of Chinese people have been won to Communism through mass 

distribution of cartoon booklets. God told him to convert the people likewise. 

This proved to be a promising business: "Jack Chick's logic and artwork are so 

over-the-top that his tracts are now a big hit with the gen-ex, cocktail nation, 

recreational Christian set." 1966 That such pamphlets are in no wise to be 

underestimated in their effects is stated by a Masonic internet site: "It is, perhaps, 

somewhat apocryphal that a short-comic book would become the basis for 

someone's beliefs about an organization. Based on the constantly declining level 

of literacy, particularly in the United States where Chick is based, we can 

appreciate how materials such as theirs could influence empty minds." 1967 

While it is true that most Freemasons are elderly gentlemen to whose range 

of literature do not belong comic tracts, the influence on the younger generation 

and on intolerant Christians could possibly nurture hatred against Freemasonry 

and foster conspiracy theories. The special tract which Freemasons sometimes 

find tucked under their windshield by some Chickean fanatic in an effort to 

"save" them is the 1991 edition of "The Curse of Baphomet," the title already 

creating a link between the devil and Freemasonry. 

1965 Cited from www.metroactive.com, "Unearthing famed Christian artist Jack T. Chick" by Richard 

von Busack. From the April 2-8, 1998 issue of Metro. © Metro Publishing Inc. 

1966 Cited from www.postfun.com, © PostFun 1998, Adult Christian Home Page. 

1967 Cited from www. Masonicinfo.com, © 1998, 1999, 2000 by Edward. L. King.


In the following, the contents of this tract are reprinted from the Chick 

Publications home page and analyzed with reference to the alleged "Satanist" 

symbols employed and the flaws in their provenance, history, and interpretation. 

The story is about the conversion of a Mr. and a Mrs. Scott who renounce 

Masonry and thus save the life of their suicidal son Tommy. Mr. Scott is a lodge 

member and a Shriner, and Mrs. Scott is in the Eastern Star. On a stormy night a 

police officer rings at their door bell to tell them that their son has tried to shoot 

himself, and that he is now in hospital in a critical state. The parents at first do 

not understand how their "pet," for whom they have done everything, could do 

such a thing. But then, the good Christian Ed comes for a visit and is totally 

shocked about their Masonic background, telling the Scotts that they are "into 

witchcraft." 1968 The Scotts are offended because they have always believed that 

Masonry makes them better Christians. Their arguments are that at Eastern Star 

meetings, Christian hymns are sung, and it is talked about Jesus; and that the 

Bible is always open at the lodge, and that the Masons pray to God. However, Ed 

tells them that he once was a Mason, too, before he found out about Baphomet. 

Then follows a ridiculous description of the "Great Architect of the Universe" 

who in reality is "ugly, frightening and completely satanic," being Baphomet in 

person. Since the Scotts have never heard this name, Ed goes to his car where he 

accidentally keeps a picture of Baphomet, and comes back with a drawing by the 

occultist Eliphas Levi 1969 of a goat-headed devil. According to Ed, only the 

Masons of the higher degrees get to know this true identity of God. Ed further 

"proves" that the symbol of the Eastern Star is an upside down star, thus being a 

satanic symbol, referring to the goat of Mendez (cf. Section 10.2, "Riding the 

Goat"). He makes a fact out of a coincidence. 

Then, Ed cites an anti-Masonic source which claims that Albert Pike, a 

famous Masonic authority and degree founder of the 19 th century, said that 

Lucifer is God. Even if he had said so it would not mean that this is the general 

1968 At this point, a footnote is added to the comic that refers to a paranoid and anti-Masonic book by 

Schnoebelen (Chick Publications!), from which we have already cited in Section 8.2.6 on youth 

orders. 

1969 This image from Levi's Transcendental Magic can be found in many Masonic books that deal 

with magic and occultism, e.g. in Hall, p. CI. Of course this does not mean that Baphomet is the 

God of Masonry. Levi is the pen name of Louis Alphonse Constance, a French occultist (1810- 

1875). He was a prolific but unreliable writer on magism, occultism, and Freemasonry. He was 

called the last of the Magi. Cf. CME, p. 378.

802 


point of view of the Masons, since Pike - like Mackey - used to get tangled in 

occultism. Albert Pike and his way of composing Masonic rituals is 

characterized in CME as follows: "Both the Rituals and the Lectures are 

composed of the digested and rearranged materials in many books on the 

Ancient Mysteries Cabalism, Magic, Egyptology, Hieroglyphics, Alchemy, 

Hermeticism, Alexandrian Philosophy, Neo-Platonism, Gnosticism, 

Zoroastrianism, Brahmanism, and other and various doctrines strange to the 

modern reader [...]." 1970 It becomes obvious that Pike is not a reliable source to 

quote for Masonic use, but that he is a great prey for anti-Masons looking for un- 

Christian quotes. Unluckily, Pike really made vague and therefore dangerous 

comments on the ambiguous character of Freemasonry: "He regarded Craft 

Masonry [...] to be puerile, though he said it had a deeper meaning which was 

hidden from its superficial adepts, who were taught to be satisfied with trite 

explanations. He even asserted that Craft Masonry had been devised so as not 

only to hide its true meaning but to cause its members to think that they 

understood it." 1971 

Further, Ed claims that an emblem worn by many high degree Masons, a 

multiple cross, is the sign of Baphomet, which is entirely made up. As Coil 

states, "[i]n fact, crosses occupy so small a place in Freemasonry that no 

extended discussion of them would be appropriate [...]." 1972 In Craft Masonry, no 

form of cross occupies a place. Some crosses occur in the higher degrees on 

insignia, their principal use being in heraldry: "Several forms of crosses appear 

or are referred to in the various degrees of the Scottish Rite, but they seldom, if 

ever, are accompanied by any doctrinal or symbolic teaching or effect." 1973 

Sometimes, crosses are placed at the ends of the several arms of one cross, so 

that they form multiple crosses or crosslets. For an illustration, see Section 8.1.5 

on the Masonic and Military Order of the Red Cross of Constantine. Then, Ed 

states that the All-Seeing Eye, a Masonic symbol (cf. Section 4.6.7) is in reality 

the symbol of Osiris. This is a fact, but it does not mean that Masons worship 

Osiris. They have simply adopted an archaic symbol which they thought 

appropriate for their teachings. Furthermore, Ed comes up with the statement that 

"the obelisk" is a phallic symbol which God hates. Here, he certainly refers to the 

Masonic obelisk of the Washington monument. Many profane monuments and 

tombstones have the shape of an obelisk as well, and they are also not connected 

with sexism. For sexist interpretations of Freemasonry by anti-Masons see 

Chapter 12. The obelisk does not figure among Masonic symbols (cf. Chapter 4.) 

at all. 

To return to the story, Ed maintains that the son of the Scotts is under 

demonic attack due to his parents' Masonic connection. Ed tells them that the Fez 

worn by the Shriner's is a bloody remnant of Muslim butchery, and even if he 

1970 CME, p. 475. 

1971 Ibid. 

1972 Ibid, p. 157. 

1973 Ibid.


were right 1974 with his tale on the origin of the Fez it would have no impact on 

Masonry since Fezzes are worn by Shriners who are not a "Masonic" 

organization but merely the "Master Mason's playground," a social fun club 

without symbolic teaching. Therefore, it also has no impact that the Shriners use 

Muslim vocabulary and swear on the Koran. Ed further conceives the apron, 

"packed with occult symbols," as an item of witchcraft. As explained in Section 

4.3.1, the white lamb skin apron is a symbol of innocence. It is true that 

sometimes it is adorned with the symbols of Freemasonry, but they are neither 

phallic nor "occult" 1975 nor anti-Christian but have an inherent educational and 

moral meaning. 

Ed admonishes the Scotts to burn all their Masonic objects, to renounce 

Masonry, and to ask God for forgiveness. After they have done so, the hospital 

calls and says that their son is awake, hungry as a bear, and wants to see them. 

This improbable turn of the story proves the healing effect of Christianity - at 

least in the eyes of Chick and Schnoebelen, and other anti-Masons. Visually, the 

designer of this comic strip uses an ugly face for the unreformed Mr. Scott and a 

pretty, intelligent, and convincing face for "Ed," his Christian reformer. The anti- 

Masonic attacks that appear on the level of urban folklore can be refuted by the 

unprejudiced presentation of documented facts. In most references to 

Freemasonry in this comic strip the facts are occasionally accurate, but the maker 

produces no justification for the conclusions he draws from them. 

1974 A Masonic defense against this Chick tract at http://www.templarhistory.com/curse states that 

this tale of the history of the city of Fez is historically incorrect, and that the author forgets that 

Moslems, Jews, and Pagans were likewise killed during the crusades in the name of righteousness. 

1975 "Occult" means "hidden knowledge." Interpretations of Masonic symbols are available even for 

profanes in illustrated books, for example by Valmy, etc.

804 


The Curse of Baphomet by Jack T. Chick

Chapter 9 - Masonic and Anti-Masonic Literature 805

806 



808 



The next anti-Masonic comic that will be discussed consists of three 

episodes 1976 called "The Cabal of Looming Doom," "Secret CIA Links," and 

"The Brotherhood of the Magic Bullet." They are extracts from The Big Book of 

Conspiracies by Doug Moench, dated 1995. It is one volume of a series 

containing The Big Book of Death, The Big Book of Scandal!, The Big Book of 

the Unexplained, The Big Book of Hoaxes, etc., published by Paradox Press in 

the 1990s as "essential study guides for the Millennium." Although the 

individual comics are labeled at their last patch "100% TRUE," the author 

distances himself from the information revealed by stating that he only describes 

and illustrates conspiracy theories that have been advanced by historians, 

scientists, and writers, and that have received media attention. Moench argues 

that "conspiracy theories are opinions which may or may not be true. [...] 

Paradox Press makes no judgment as to the truth or accuracy of any of the 

conspiracy theories described in this book [...]. Readers are advised to analyze 

the theories [...] critically." 1977 Moench even admits that certain conspiracy 

theories are irrational, especially with regard to Freemasonry: 

There are those who see conspiracies literally everywhere: the crazy 

little old Bircher lady who fears Commies under her bed, the religious 

nut who sees Satanists everywhere, the UFO cultist who mistakes 

1976 Moench, p. 193-198; 74; 63. 

1977 Moench, p. 9.

810 


something that could be cured with Prozac for messages from The 

Space Brothers. [...] The problem is the domino effect. Once you're 

fairly sure of one conspiracy theory, it tends to tie into several 

neighboring conspiracy theories. [...] Some of the classic conspiracy 

theories [...] are just that: theories. Improbable and paranoid, they are 

predicated on very few facts - like the one about the Masons creating (!) 

the 'alien' Grays to help destroy the world for occult purposes. [...] Good 

thing this is just a comic book! 1978 

In contrast to the anti-Masonic comic analyzed in the previous paragraphs 

which was created by a fanatic Christian, the following patches contain the 

opinion of different fanatics. They suspect Masonic links in the fields of politics, 

economy, science, and social life. Thus, some comics strips maintain that 

Freemasonry is "chained" to the CIA, while others associate Masonry with 

political murder and claim that Masons were involved in the cover-up of the JFK 

case. 1979 Others see a Masonic conspiracy in the Whitechapel murders of 1888, 

for which equally exists no historical proof. Nobody knows whether Jack the 

Ripper was a Mason, just because he mutilated his victims in a fashion 

resembling the symbolic (!!) oath of the Third Degree of Freemasonry, which 

says that a Master Mason would rather have his "body severed in two," and "his 

bowels taken from thence," 1980 than to violate his obligation. Then, there are 

those who connect Freemasonry with the worship of a moon goddess, including 

ritualistic sacrifice. In Masonry there is no moon goddess. Freemasonry has no 

goddesses at all, and the only religious reference is the one to the Great Architect 

of the Universe. Moreover, Masons do not sacrifice anybody in their rituals. 

Such rites were invented by the charlatan Leo Taxil. 1981 The probably most 

absurd conspiracy theories mix Freemasonry with UFOs and gene technology. 

Some "facts" given in these comic strips are based on coincidences, e.g. on 

the fact that members of the Warren commission investigating Kennedy's death 

were high degree Masons; or that Washington, D.C. seems to be laid out in 

occult patterns; or that Trinity Site (in New Mexico; first atomic test) is located 

on the 33 rd degree of latitude. 1982 Other statements are evidently false. In "Cabal 

of Looming Doom," a number of secret societies are lumped together, such as 

the Rosicrucians, the Illuminati, the Hashishin assassins, the Priority [sic] of 

Zion 1983 , Freemasonry, the CIA, and the P-2 lodge (an illegal former Masonic 

lodge having assumed political functions; cf. Section 4.2). In fact, Freemasonry 

is independent of them. Furthermore, a condensed "history" of Freemasonry is 

1978 

Quoted from the Introduction of The Big Book of Conspiracies by "Rev. Ivan Stang of the Church 

of the Subgenius," p. 5-7. 

1979 

In the comic, the assassination of John F. Kennedy is conceived as a secret Masonic ritual 

"known as 'The Killing of the King.' " There is no such ritual in Freemasonry. 

1980 


1981 

For information on Taxil, cf. Chapter 10. on folk-art, and Section 12. on anti-Masonry. 

1982 

For another city supposed to be laid out in a system of Masonic symbols, cf. illustration of 

Sandusky earlier in Chapter 10. 

1983 

This is a spelling error and should be "Priory" of Zion.


presented, starting at the erection of the tower of Babel. As shown in Section 4.2, 

some legends of the operative stonemasons mention the tower of Babel instead 

of King Solomon's temple, but it has nothing to do with Freemasonry. In the 

comic, Masonry is said to descend from the Babylonians, having been 

transmitted from thence through the enslaved Hebrews to the Egyptians. This 

statement is similarly confused as the concepts of early Masonic "historians" 

who saw the roots of Freemasonry at the creation of the world, at the Flood, in 

ancient Egypt, etc. In fact, the "Cabal of Looming Doom" is a melting-pot of 

alleged Masonic conspiracies, many of which are still prevalent among the 

population. 

The "Cabal of Looming Doom" from The Big Book of Conspiracies

812 



814 



816 



"Secret CIA Links" from The Big Book of C onspiracies

818 


"The Brotherhood of the Magic Bullet" from 

The Great Book of Conspiracies

Chapter 10 - Conclusion 819 

10. Conclusion: The Universality of the Masonic 

"Language" 

In the early exposé Three Distinct Knocks, written in 1760 by an anonymous 

author, W-- O-- V--n, who claims to have been a member of several lodges, 

although never having been initiated, we find the following dialogue between 

Master and candidate in the question and answer section: "Why is your Lodge 

said to be from the Surface to the Center of the Earth?" - "Because that Masonry 

is Universal." 1984 According to Henry Carr in his comments on this work, "[t]his 

is the earliest appearance of the term 'Masonry Universal' " 1985 . The same 

reference is made more than one hundred years later in Macoy's General History, 

Cyclopedia and Dictionary of Freemasonry, published in 1869: "A Mason's 

Lodge is said to extend from East to West, in breadth between North and South, 

in depth from the surface to the center of the earth, and even as high as the 

heavens, to show the universality of the science, and that a Mason's charity 

should know no bounds save those of prudence." 1986 Both quotations refer to the 

lodge as a symbol of universality. As already mentioned in Section 4.1.1 in the 

description of the lodge room, the "covering of the lodge," also called clouded or 

celestial canopy, or starry-decked heaven is another allusion to the expansion of 

the universal lodge which embraces the whole world and is only covered by the 

sky. 

In other Masonic symbols there are further allusions to the universality of the 

institution, for example with regard to the two columns on the porch of the 

temple, Jachin and Boaz. Thus says Duncan in his ritual: "Why are they said to 

be so extensive?" - "To denote the universality of Masonry, and that a Mason's 

charity ought to be equally extensive." 1987 Another reference to the Masonic 

universality is made with a statement regarding the position of the sun Masonic 

catechism of the First Degree: 

Q.: When were you made a Mason? 

A.: When the Sun was at its meridian. 

Q.: Masons' Lodges being usually held in the evening, how do you 

account for that which at the first view appears a paradox? 

A.: The Earth constantly revolving on its axis round the Sun, and 

Freemasonry being universally spread over its surface, it 

necessarily follows that the Sun is always at its meridian with 

respect to Freemasonry. 1988 

1984 

Cf. Three Distinct Knocks and Jachin and Boaz, p. 33. 

1985 

Ibid, p. 77. 

1986 

GHCD, p. 505. 

1987 


1988 

Anonymous ("Compiled by a member of the Craft"), The Text Book of Freemasonry, p. 50.

820 

Chapter 10 - Conclusion 

There are several Masonic personalities who do not doubt the universality of 

their Craft; thus, Past Grand Master and Past Grand High Priest of Georgia, 

Samuel Lawrence, states in his oration The Universality of Freemasonry, 

published in 1874, that "[t]he Universality of Freemasonry, in some sense or 

other, is never disputed. It is one of those axiomatic dogmas of the Science that 

is supposed to prove itself, and requires no argument to establish or to validate 

its truth. And this, doubtless, is the reason why so little has been written about 

it." 1989 However, his choice of word, "in some sense or other," betrays his 

insecurity, for either there is universality or not, and there cannot be a 

compromise like "some universality." An axiom is an established rule, principle 

or self-evident truth. The universality of Masonry is far from being recognized as 

a truth, with regard to several profane and Masonic arguments of the 19 th and 

20 th centuries that will be dealt with in the following analysis. A rather 

pessimistic point of view thus is expressed in Coil's Masonic Encyclopedia: 

It has been said times without number that Freemasonry is universal, 

open to all men, and speaks a universal language, all of which is a 

laudable doctrine, a worthy objective, and to a degree not impossible. 

[...] There is no value in being a Freemason unless one is frank and 

honest, so that we may as well admit that the progress made by the 

Fraternity in attaining or preserving universality has over the past two 

centuries been nil if, indeed, it has not been in reverse. 1990 

Coil enumerates several obstacles which are in the way of this daring 

aspiration; first, due to the growth of the Fraternity, the individual members have 

become less closely knit, second, the "one great family" concept of Freemasonry 

has receded in favor of the importance of the individual's attachment to a specific 

lodge, and the early right of visiting foreign lodges can be denied at any time, 

third, the rules of recognition have permanently been constricted and tightened, 

"so as practically to isolate half the world Masonically from the other half." 1991 

As the cause for all this, Coil sees the numerous of religious dogmas that have 

been adopted as innovations upon the Constitutions of Symbolic Freemasonry of 

the year 1723: 

Every added item of religious doctrine operates to alienate some 

considerable group of Freemasons, so that today those who would be 

our brethren in broad areas of the world must not only withstand 

religious attacks at home (traditionally those of the Roman Catholic 

Church), but must withstand the scorn of other Freemasons. All this 

concerns mere belief, as to which, as Albert Pike said, no man knows 

who is right. 1992 

1989 Lawrence, Practical Masonic Lectures, p. 335. 

1990 CME, p. 662. 

1991 Ibid. 

1992 CME, p. 662.


However, not only the question of religion but also the issue of race is a 

dividing factor in international Freemasonry, as has been shown in Section 3.3 

on Prince Hall Masonry. Jurisdictions that are in favor of the admittance of 

colored people into their lodges are themselves in danger of losing recognition 

from other Masonic jurisdictions who are against it. While some lodges had strict 

rules against the initiation of non-whites, others evaded the problem of 

segregation in a rather cowardly fashion by calling this question a political one - 

and since it is forbidden to talk politics in lodge, there simply was to be no 

discussion of whether colored people were to be admitted or not. Statements like 

this, where the Masonic doctrines of "not meddling with politics" and "obeying 

the ancient landmarks" were used as a scapegoat, were published in Masonic 

journals and periodicals, thus influencing their readers. It can be assumed that a 

separatist and racist attitude was quite common even in the America of the 19 th 

century: 

The universality of Masonry - embracing all types of men, all 

nationalities and colors - will, of course, include the negro, and there 

can certainly be no legal or just objection to this class of persons 

becoming Masons. There are other questions, more serious, to be 

considered in this connection, than the legality of these lodges. [...] 

[T]he recognition of colored lodges [...] would point directly to 

social equality and would provoke the most bitter prejudice of race; 

which, talk of the common brotherhood and of the equality of men as 

you will, is still an existing fact which we all instinctively, and to a 

greater or less degree act upon; and all the legislation, political or 

Masonic, and all the efforts of so-called philanthropy, can never 

remove. The recognition of these lodges, and the making of them a part 

of the Grand Lodge, will intensify this prejudice, and more than 

probably result in a rupture and division of the Grand Lodge - the 

creation of rival jurisdictions, each struggling for supremacy in the State 

- engendering a rivalry for membership, and result in making Masons of 

persons whose feet should never tread on the Masonic pavement. Why, 

then, shall we agitate the question? 1993 

In the above-quoted letter to the editor of the Masonic Review the notion is 

expressed that the Masonic doctrines of old are more important than the new 

sociological and intra-racial developments in the United States: "Can the 

recognition of colored lodges be made without the perpetration of deception on 

every Mason in the State? Every person, when he stood at the altar as a Mason, 

was assured that it should not interfere with his religion or his politics. Take up 

any paper [...], and tell me that this question of negro equality [...] is not a 

political one." 1994 American Masons with their "landmarks" are especially prone 

1993 

Quoted from "Past Master" in a letter to the editor, printed in The Masonic Review, vol. 

XXXVII., from 1870, p. 39/40. 

1994 

Ibid, p. 40/41.

822 


to over-value the old doctrines, in contrast to the Grand Orient de France who 

broke them for humanitarian values. The landmarks are "tradition," a thing that is 

sacred to the Freemasons, first of all the American and English ones. The natural 

opponents of tradition and universality are innovation and change. Although one 

might argue that renewal is necessary if the wisdom of the ancients is to be not 

only remembered, but also lived out in the present time, some Masonic writers 

express their unwillingness to accept any up-dating of rituals, rules, and customs. 

In Mackey's Encyclopædia of Freemasonry and its Kindred Sciences, there is the 

following entry under "innovations": "There is a well-known maxim of the law 

which says Omnis innovatio plus novitate perturbat quam utilitate prodest, that 

is, every innovation occasions more harm and disarrangement by its novelty than 

benefit by its actual utility." 1995 The encyclopedia further explains that 

[t]his maxim is peculiarly applicable to Freemasonry, whose system is 

opposed to all innovations. Thus, Dr. Dalcho says, in his Ahiman Rezon 

(p. 191), "Antiquity is dear to a Mason's heart; innovation is treason, 

and saps the venerable fabric of the Order." 

In accordance with this sentiment, we find the installation charges of 

the Master of a Lodge affirming that "it is not in the power of any man 

or body of men to make innovations in the body of Masonry." 1996 

If the statement by Dalcho stood alone, it would mean that all inventors of 

new Masonic rituals and degrees were traitors to their institution. However, 

Mackey avoids the issue by concluding that the phrase "body of Masonry" refers 

to its "landmarks," which are declared unalterable, and that the "non-essentials, 

such as the local and general regulations and the lectures, are not included in this 

term." 1997 However, the landmarks are a rather ambiguous term, nobody knowing 

exactly what they are, and several Masonic jurisdictions other than the American 

one do not believe in their existence at all: 

What are the landmarks? Is a question often asked, but never 

determinately answered. In ancient times, boundary-stones were used as 

landmarks, before title-deeds were known, the removal of which was 

strictly forbidden by law. With respect to the landmarks of Masonry, 

some restrict them to the O. B. 1998 signs, tokens, and words. Others 

include the ceremonies of initiation, passing, and raising; and the form, 

dimensions, and support; the ground, situation, and covering; the 

ornaments, furniture, and jewels of a Lodge, or their characteristic 

symbols. Some think that the Order has no landmarks beyond its 

peculiar secrets. It is quite clear, however, that the order against 

1995 EFKS, p. 353. 

1996 Ibid. 

1997 EFKS, p. 353. 

1998 "O. B." means "obligation."


removing or altering the landmarks was universally observed in all 

ages of the Craft. 1999 

Cornelius Moore, the editor of the monthly Masonic Review, states rightly in 

an article in N° 33 of his Review, dating back to the year 1868, that the world 

moves, and that there is no stagnation in mind which is ever inventive and doing 

away with old things, in order to advance, whether it is in government, in 

philosophy, in science or ethics. He sees Masonry as being included in this 

whole development: 

Masonry is not an exception to the general rule, and, borne on the 

advancing tide, it goes forward with the general progress; its light ever 

increasing, its symbols and allegories more perfectly understood, its 

holy principles more fully impressed upon the mind, and more perfectly 

illustrated in practical life. We would not have it stand still: it must go 

forward or perish - keep up with the progress of thought and the 

achievements of mind, or be left a neglected and useless wreck upon the 

shores of the passing years. 

He who attempts to preserve Masonry just as it came from the 

seventeenth century, with its antiquated robes and halting steps - 

mumbling its ceremonies in language half barbaric, and feeling its way 

in society without settled laws, and halting at every step for a hand to 

guide it, - will find himself left behind in the march of the ages, and 

engaged in a work as useless as it is difficult. 2000 

An interesting - and from the modern biological point of view, rather funny - 

statement was made by Lawrence in his lecture on The Universality of 

Freemasonry, published in 1874. This statement attacks the evolutionary theory 

as contrary to the Masonic concept of universality. This concept of universality 

derives mainly from the belief in one God, by whom man was created: 

The dogma of one God and Father is the first principle on which the 

Universality of Freemasonry rests. [...] It matters not whence derived 

[...], no people ever existed that did not possess and own it. [...] What 

greater universality can be conceived! [...] And here, let me pause for a 

moment, in passing, to observe how completely this fact of the 

universality of this belief - this inherent conception of all peoples in all 

times - demolishes the revolting theory of the protoplast. If man, as he 

would have it, is nothing more than the outgrowth of a tadpole, or 

some such insignificant form of animal matter, masked under the name 

of protoplasm, how comes it that such strange coincidence and 

uniformity of spiritual conception and belief should characterize 

1999 Duncan, p. 267. Bold print added. 

2000 Moore, Masonic Review, N° 33, 1868, p. 119/120.

824 


him under all circumstance and condition of life? The fact is utterly 

irreconcilable with the preposterous and odious theory. 2001 

We have earlier used the expression "Masonic tradition." What is Masonic 

tradition, and what claims are made for it? What kind of misuse can result from 

this term? In the Masonic Review, N° 33, 1868, in a letter to the editor by a 

reader calling himself PRUDENCE, the writer states that "[o]ur practice of 

claiming 'masonic tradition' for a great many things that tradition never heard of, 

opens a door for shelter; and straightway the new-born degree claims the 

parentage of 'Masonic tradition!" 2002 In this statement he has hinted at a general 

problem occurring in Masonry, especially as its roots are concerned - if, for 

example, one writer proposes that Masonry dates back to the Egyptian mysteries, 

the vast majority is prone to believe it and calls it Masonic tradition, and insofar 

he is right when he argues that the word "tradition" is a shelter for new 

developments. 

Universality by its nature is opposed to individuality. However, in Masonry, 

where the single brother is admonished to improve his character and to smoothen 

his own rough ashlar, in order to form a valuable stone fitting in the divine 

temple, the individuality of each Mason is not lost. This thought is also 

expressed in the extract of the following speech, delivered by a Grand Orator 

before the Grand Lodge of Alabama: 

Masonry is characterized by its universality, and yet the individuality of 

every Mason is still preserved. [...] Every individual has a distinct 

character of his own, and yet it is an integral part of the universal 

character. Every Mason should assiduously labor to preserve his own 

individuality; should give plain, clear and unmistakable marks of his 

own separate existence; should make his own "Footprints on the sands 

of time;" should act as though the universal character was exemplified 

and illustrated by his own; should feel as if all the responsibility rested 

upon himself alone [...]. 2003 

The following analysis covers elements of Masonry which make up the 

Masonic system. We will try to do justice to Coil's observation that the worthy 

objective of universality is "to a degree not impossible," trying also to show 

what "in some sense or another" has been achieved, always opposing the 

temporal alterations and developments of the rituals etc. that have taken place: 

2001 Lawrence, Practical Masonic Lectures, p. 340/341; bold print added. 

2002 Cf. Moore, Masonic Review, N° 33, p. 252. 

2003 Quoted from an oration delivered before the Grand Lodge of the State of Alabama by Bro. John 

A. Lodor, Grand Orator of Cahaba, in Myler, Jewels of Masonic Oratory, p. 171.

• the grips and signs, 

• the wording and ritual, 

• the tools, jewels, and other symbols, 

• the customs, 

• the spiritual conception, 

• the system as a whole: 

the rites, higher degrees and side degrees. 

10.1 The Grips and Signs 


In his oration delivered before the M. W. Grand Lodge of Kansas in February 

1918, the Grand Orator Austin McCreary Keene states about Masonry that "[i]ts 

language is universal. It is spoken at the equator and answered in the frozen 

north, the land of the midnight sun. It is spoken in the Occident and answered in 

the Orient, and the same hand-grasp goes around the globe." 2004 The orator 

uses the antitheses of "equator" versus "frozen north, land of midnight sun," and 

"Occident" versus "Orient" in order to underline the universality of the 

handshake of recognition. However, as the author has been told by a Mason, the 

grips vary a little from one order to the other, for example a member of the 

Eastern Star will recognize another Freemason at his handshake, although this 

will seem somehow different to him, let us say like a "dialect." There are also 

other, more or less minor deviations of the grips to be found, for example as far 

as the "Sign or Signal of Distress," also called "Grand Hailing Sign" is 

concerned: "Nonwithstanding the supposed universality of Freemasonry, this 

sign is not the same in America as it is in Britain or Europe. How or why the two 

became different is unknown. The British and European sign is defensive in 

character as if to ward off an attack." 2005 

In his Practical Masonic Lectures, Lawrence cites a comment by the 

philosopher John Locke on the universal language of Freemasonry, who 

compares it with the pantomimes of the ancient Romans, if it be true that the 

Freemasons had this secret language, of which he is not quite convinced: 

An universal language has been much desired by the learned of many 

ages. It is a thing rather to be wished than hoped for. But it seems the 

Masons pretend to have such a thing among them. If it be true, I guess it 

must be something like the language of the Pantomimes among the 

ancient Romans, who are said to be able, by signs only, to express and 

deliver any oration intelligibly to men of all nations and languages. A 

man who has all these arts and advantages is certainly in a condition to 

2004 Myler (compiler), Jewels of Masonic Oratory, p. 607; bold print added. 

2005 CME, p. 621.

826 


be envied. But we are told that this is not the case with all Masons; for 

though these arts are among them, yet some want capacity, and others 

industry to acquire them. 2006 

Not satisfied with Locke's limited observation, Lawrence regrets that the 

philosopher has confined his study only to the universal "language" without 

seeing the broader aspect of the universality of Freemasonry, which is not 

rendered by mere words or signs. Locke has touched this aspect by continuing 

with the remark that what he most desired to know of all the Masonic arts and 

secrets was 'The Skylle of becomynge gude and parfyghte;' 2007 which, according 

to Lawrence, already comes nearer to the true definition of its universality. This 

is precisely what we have tried to outline in this book - the Masonic "skill of 

becoming good and perfect" is just another expression for the moral system of 

the fraternity. The Masonic "language" would be imperfect without its moral, 

social, and philosophical claims. 

10.2 The Wording and Ritual 

Under the heading "Puerility of Rituals," Coil argues in his encyclopedia that 

"[c]harges of incongruities, inconsistencies, puerilities, vicious penalties and the 

like defects in the rituals are sometimes confused with charges of various faults 

of Freemasonry. The substance of Freemasonry is certainly subject to no such 

criticism, but the rituals are in places subject to all of them and need 

revision." 2008 Coil further states that "[t]he old idea that nothing can be changed 

even for improvement in Freemasonry is a mistake. The rituals have been revised 

again and again and still contain crudities that ought not longer to be 

tolerated." 2009 However, it is not easy to change a ritualistic text. Here, we have 

to ask ourselves several questions: Who is authorized to change rituals? Whom 

could one hurt with it? And finally - is it worth while? In England, as the 

following quotation from Henderson and Pope's Freemasonry Universal from 

2000 states, it could be unwise to discuss this matter with Masons, since they are 

very proud of their respective ritualistic version. Since the differences are only 

minimal, it would make no sense to ignite a partisan war between different ritual 

adherents on trivial aestheticism: 

With the exception of the Bristol working and possibly a few others, 

English rituals are quite similar. Between some, the only difference is 

minor wording, although the adherents of each ritual form are often 

extremely partisan, and it therefore may be unwise to enter into a 

2006 Lawrence, Practical Masonic Lectures, p. 337/338. 

2007 Cf. Lawrence, Practical Masonic Lectures, p. 338. 

2008 CME, p. 568. 

2009 Ibid.


discussion on the merits or otherwise of a particular ritual when talking 

to English Freemasons. 2010 

Concerning the verbiage of the ritual, the following quote by an American 

Mason mirrors the self-evident fact that people who have learned precisely the 

same text will report it in different ways. He had heard about seven or eight 

District Lecturers in one State, who had been taught exactly the same forms of 

rituals and expression, and after a few years not two of their lectures were 

identical: 

Now if seven or eight men, selected for the power and accuracy of their 

memories, can not retain this "verbal accuracy" for even a few years, 

how are hundreds and thousands of lodges all over the world expected 

to work exactly alike, even supposing they had received the same work 

at first? No man with the slightest modicum of sense would expect it. 

2011 

We want to illustrate the variations of rituals worked in different countries 

using the example of Mark Masonry. Here, not only the verbiage, but the 

contents differs in a striking point: When comparing an American, an English 

and a Scottish Mark ritual, we find that in the American ritual, the lost keystone 

was wrought by the Grand Master Hiram Abiff himself, who was slain before he 

could give orders to have it carried up. 2012 The keystone, which was already 

marked with Hiram's mark, was found by a young craftsman in the quarries of 

Tyre. "He had the ambition to produce this stone to the inspecting Mark Master 

as a work of his own." 2013 When the keystone was rejected because it was neither 

oblong nor square, "[t]he young man then frankly told the Master that the work 

was not his own, but that he was induced to bring it up on account of its perfect 

workmanship, which he thought could not be equalled [sic]." 2014 All in all, the 

American ritual gives us the impression that the young craftsman was not very 

honest, but rather a cheat. 

The English Mark ritual, on the contrary, relates in its legend how an 

ingenious and intelligent F.C., who has either seen "the perfect plan" or formed a 

good idea, "[p]robably thinking to gain honour to himself by displaying superior 

knowledge, [...] immediately commenced blocking out such a stone; and after 

spending much time and labour, ultimately finished it by putting his mark upon 

it." 2015 Thus, although the plans were not his own, at least the young craftsman 

has not stolen the stone but works on it with all his strength, and marks it as his 

2010 


2011 

Moore, Masonic Review, N° 35, 1869, letter to the editor by M.M., p. 303. 

2012 

Cf. Duncan's Ritual, p. 180. 

2013 

Ibid, p. 182. 

2014 

Ibid. 

2015 

Mark Rituals, No. 1 (1920; London), p. 7.

828 


own. Later, the keystone is declared to have been found "[b]y the skilful 

Craftsman who prepared it." 2016 

In the Scottish ritual, the young craftsman is likewise seen in a positive light: 

"Part of one of these working plans appears to have been lost, but an ingenious 

and intelligent F.C., having either seen the portion of the imperfect plan in the 

Overseer's possession before it was lost, or forming a good idea of it from the 

nature of the work, perceived that a stone of a very peculiar form [...] was 

wanting." 2017 Thus, he forms the stone himself without taking a finished stone, 

claiming it his own. His task was even more difficult since he has probably only 

seen the "imperfect" plan, having had to add ideas of his own. When the lost 

keystone is found again after having been heaved among the rubbish, the Senior 

Deacon exclaims that it has been detected "[b]y the skilful F.C. who wrought 

it." 2018 

Thus, it is evident that there are major differences in the contents of the 

rituals, and this is only one small example. Attempts to gain ritualistic uniformity 

was heavily opposed by several Masons, as shown in the following quotation 

from an article which appeared in The Trowel, published by Reynolds, and cited 

in the Masonic Review. Here, the efforts of Bro. Morris from Kentucky to unify 

the rituals are criticized, and it is stated that 

Bro. Morris proclaimed such a 'perfect uniformity in the work and 

lectures of Symbolic Masonry' as should 'reach to the strictest minutiæ, 

to words, syllables and letters - to official manners - to times and 

seasons - to modes of inculcation.' This 'uniformity' has been the burden 

of Masonic writers, ritualists and lecturers for centuries, but none ever 

sought to make it the paramount subject or theme of Masonry [...]. 

No man ever expected, or expects now, the practical realization among 

the great body of Masons, of the Utopian ideas of the founder of 

Conservatorism. Practical uniformity in the use of language, customs 

and practices is attainable, and should be sought for earnestly by the 

Craft. But to attempt to make learned and educated men make use of the 

same words and phrases - those very men to whom we look for 

information as to the laws, usages, symbolism, philosophy, and practical 

uses of Masonry is a mere phantasm of the brain. 2019 

The writer concludes that entire uniformity in lectures is not only impossible, 

but also impolitic, because a "set form of words is not essential to the 

communication of ideas," 2020 and the ideas of Masonry, i.e. its philosophy and 

teachings, should be ranged of higher importance than the pure verbiage. A very 

2016 

Ibid, p. 38. 

2017 

The 'Standard' Ritual of Scottish Freemasonry, p. 27. 

2018 

Ibid, p. 21. 

2019 

Moore, Masonic Review, N° 29, 1864, p. 149. 

2020 Ibid, p. 150.


logical deduction is made in another letter to the editor, arguing that the language 

of three hundred years ago would not be intelligible in modern lodges, and 

therefore the wording has to be renewed: "[...] [T]he advocates of uniformity 

have been so sweeping in their demands as to require not only uniformity of 

work, but of lectures and phraseology also, word for word, letter for letter, 

syllable for syllable, and nothing less will satisfy those zealots in (I say it in all 

charity,) a bad cause." 2021 The writer further argues, 

[s]uppose this doctrine had obtained three hundred years ago, what 

initiate of the present day would or could have understood the language 

addressed him on the very threshold of the Lodge. In what does the 

phraseology of three hundred years ago resemble that of to-day? and yet 

those sapient instructors inform us that the language of Masonry like its 

landmarks should never change. 2022 

"The possibility of unifying the rituals in the United States was formerly 

urged and still seems to haunt the Fraternity," says Coil in his Masonic 

Encyclopedia. 2023 The advocates hereby foster the idea that once there must have 

been one originally authorized Masonic ritual, however, history shows that this 

has never been the case. Neither the Gothic Constitutions, the oldest of which, 

the Regius Manuscript, dates back to about 1390, nor the exposed rituals of the 

17 th and 18 th centuries were uniform. The rituals which followed were not even 

uniform in one and the same country; thus, England had eight rituals. 

There is quite a widespread notion that differences and divergences in 

rituals have been an unfortunate development, and this originates in the 

misconception that originally there was somewhere one authorized 

ritual. The Masonic rituals were not created; they grew and there never 

was only one Masonic ritual; there have always been many. 2024 

Coil argues that if the first Grand Lodge in 1717 had formulated specific 

rituals for each degree when it was created, if it had forbidden any kind of 

variation, and if it had installed a lecturing program at home as well as abroad, 

then "more or less" 2025 uniformity would have reigned under the control of the 

Grand Lodge. However, nothing could have stopped the bodies which had 

become independent, such as the Grand Lodge of Ireland (after 1725-30), the 

Grand Lodge of Scotland (after 1736), the Grand Lodge of Ancients (after 1736), 

and many European, American, and other institutions, to make their own 

modifications. 

2021 Ibid, p. 298. 

2022 Ibid. 

2023 CME, p. 567. 

2024 Ibid, p. 565. 

2025 Cf. ibid.

830 


Strange as it may seem, unification of rituals would historically be un- 

Masonic, that is, uniformity of ritualism is not characteristic of the 

Society - diversification is. No great inconvenience exists by reason of 

diversity and no particular benefits would flow from absolute 

unification. The Masonic ritual is such that its beauties could not be 

reflected in any one draft, and the attempt to crowd all into one version 

would result as did Preston's in one too long and verbose for use, or 

would require the discard and permanent loss of much valuable and 

expressive material. 2026 

As beautiful as Coil's conception is, in one point he is mistaken; it has well 

meant a "great inconvenience" for several brethren to have a different ritual, 

especially when they were visiting foreign lodges. To illustrate the nonconformity 

of rituals of different countries, states or American jurisdictions, I 

would like to enumerate some incidents which took place in the 19 th century and 

today sound peculiar to us, which, however, have brought with them great 

embarrassment and inconvenience for the people then involved. Thus, in The 

New Age Magazine from July 1916, we find a little anecdote called "The Strange 

Case of Brother P.W. Shepheard" about a brother who had been made an Entered 

Apprentice three times, a Fellow Craft twice, and a Master Mason once, before 

he became the first Master of Mt. Moriah Lodge No. 44 in 1853 - and all that 

because he got so mixed up with his English, French, and American versions of 

the ritual that he had to take the degrees anew: 

Brother Shepheard was a master mariner. He received his first degree in 

a cave near Alexander, Egypt, from a French Lodge, Masonry at that 

time being under the ban of the Turkish Government. Before being 

passed to the degree of Fellow Craft he was ordered to proceed to the 

West Indies for a cargo. He applied for his second degree to a Lodge at 

Kingston, Jamaica, but upon examination was found to know 'work' 

so radically different from that practiced by the English Lodges, 

that he was initiated again. Before he could be passed he was ordered 

to New York where he again made application for the second degree. 

He encountered the same difficulty here and was again required to 

be initiated in the American 'work.' He then sailed to California as 

master of the ship Arkansas. He stopped at Rio de Janeiro, where he 

applied for his Fellow Craft degree, and received it in St. John's Lodge 

No. 703. When he arrived at San Francisco he petitioned California 

Lodge to be made a Master Mason. He had so mixed his French, 

English and American versions of the 'work' that he was required 

to take the second degree again, and was in due time raised. 2027 

2026 Ibid, p. 567. 

2027 The New Age Magazine, 1916, p. 336.


Likewise, the editor of the Masonic Department of the New York Dispatch 

recites an incident in which a brother from New York had difficulties gaining 

entrance into a European lodge because the work was not "Cosmopolitan," this 

story being quoted in an article headed "Ritual Tinkering" published in 1862 in 

the Masonic Review: 

In Denmark my examination and my certificate would not pass me to a 

Master's Lodge; yet both, according to our system, were perfect. I have 

been a bright Mason for twenty-one years, and no one can surpass me in 

an examination; but the systems did not agree. Fortunately I had been 

the guest of the King (the Grand Master), and held the confidence of the 

government, an individual vouching gained me admission into their 

lodges [...]. 2028 

In the analysis of the technical vocabulary in Chapter 5. the ironic term 

"bright Mason" is defined as somebody who knows the ritual very well. If such 

an expert now is refused the entrance into another lodge, the ritualistic 

differences must have been remarkable. In another case, an English Mason wrote 

his experience to the London Magazine (reprinted in the Masonic Review, N° 33 

of 1868) concerning his visit to a Scottish lodge where he had the opportunity to 

witness an initiation ceremony. This brother had no problem of being identified 

as a Mason and was cordially invited to attend the lodge, however, he noticed 

the "looseness with which things are done in Scotland": 

I went and found that the brethren were assembling in a school-room, 

having let their lodge for a small annual rental. On entering I found no 

book on which to record my name, and afterwards, when the lodge was 

opened in the first degree, there was no reading of minutes of former 

meetings, and indeed, there appeared to be no record kept of the 

proceedings. When, or where, or how they entered the names of the 

candidates I could not learn. I saw the whole four Entered Apprentices 

go through the second and third degrees. The ceremonial was very 

different to our own English ceremony, and was lax and loose to a 

very remarkable degree. In some parts it astonished me [...]. 2029 

The visiting brother further remarks that after the business was over and the 

brethren had been called from labor to refreshment, the latter was of the simplest 

kind: "I may not be going out of my way in stating that our drink was chiefly 

whisky toddy." He also expresses his surprise at the low initiation fee and the 

fact that an annual subscription did not exist. Equally interesting is the 

experience of an English brother visiting a French lodge in the 19 th century, 

whose peculiar forms of mysteries are thus described in the article: "[s]olemnity 

is unknown; mockery and ridicule prevail; and the 'ceremonies' are such as 

2028 Moore, Masonic Review, N° 26, p. 102-103. 

2029 Moore, Masonic Review, N° 33, p. 47.

832 


would disgrace a convention of Indian warriors at their 'scalp dance.' " 2030 

Witnessing the initiation ritual, the Englishman describes the French custom of 

at first conducting the candidate into the chamber of reflection, where he has to 

make his will and write down certain answers which are to be read out in lodge. 

He was then brought in and placed on a stool in front of the Venerable, 

and for nearly half an hour had to undergo a running fire of cross 

questioning from Orateur and others on sundry points of theology, 

politics and morals. Many of the questions were calculated to excite the 

risible faculties of an Englishman, and we confess to having given way 

to a smile now and then [...]. 2031 

The visiting English brother ironically continues that monsieur had 

successfully passed his examination, and afterwards was put through a variety of 

performances unknown to English Masonry, which must have been so bad that 

he says they "would be more honored in the breach than in the observance." 2032 

He calls the French candidates "Les Pauvres Diables" and satirizes the French 

initiation ceremony by stating that "Punch's advice to persons about to marry - 

'dont' [sic] - would be pretty much our own to any dear friend who wished to 

unloose 'the mystic tie' under such circumstances." 2033 

There have been many attempts to create a unity of ritual. An example in 

England is the Emulation Lodge of Improvement, having been established 

together with Stability Lodge of Instruction and Lodge of Perseverance "for the 

purpose of carrying on the movement for the unification of the work of the 

United Grand Lodge of England." 2034 As mentioned in the "notes on Ritual and 

Procedure" prefacing the Emulation Working, 2035 the Lodge of Improvement 

"has always had the reputation of resistance to unauthorized and inadvertent 

change in the ceremonies," its Committee being considered as the "custodian" of 

the ritual. Despite this watchfulness, however, as Coil puts it in his Masonic 

Encyclopedia, 

[t]hese lodges carried on for some years, but were never able to unify 

the English work. Showing how disorganized the English administration 

was is the fact that the Hemming work became the medium of Stability 

Lodge of Instruction, while the work of Williams, who was Hemming's 

assistant and successor, was taught by Emulation Lodge of 

Improvement. 2036 

2030 

Cf. Moore, Masonic Review, N° 36, 1869, p. 187. 

2031 

Moore, Masonic Review, N° 36, 1869, p. 187. 

2032 

Ibid, p. 188. 

2033 

Ibid. 

2034 

CME, p. 226. 

2035 

Emulation Working, p. 12. 

2036 

CME, p. 226.


It can be deduced from this fact that there was neither "stability," in allusion 

to the name of the lodge, nor unity, because "improvements" do not promote the 

idea of universality, since they are always alterations of traditional forms. In the 

"Notes on Ritual and Procedure" introducing the Emulation Working, sixth and 

revised edition 1980, the question is raised as to whom authority is to be given to 

make ritualistic alterations. As the Committee has already mentioned in the 

preface 2037 of this edition, "the opportunity has been taken to make any revisions 

in the rubric which use has shown to be necessary," and the Committee 

concludes that the Grand Lodge alone has the right to change the ritual, since it 

was also the Grand Lodge who had "approved and confirmed" the original form 

in June 1816. 

It may well be thought that our ritual procedures should, periodically, be 

brought up to date, but this poses the question as to whom licence is to 

be given to make alterations when the original approval came from 

Grand Lodge - even if it is not certain what, precisely, was approved. 

For this reason the Committee considers that, as a matter of trust, it 

should maintain without alteration the complete Ritual forms handed 

down to it by its predecessors, and that it is outside its authority to make 

any alterations unless officially sanctioned by resolution or acceptance 

of Grand Lodge itself. Grand Lodge, obviously, can alter and adjust 

a form of ritual which derives its authority from having been 

originally approved by Grand Lodge. 2038 

Having thus determined the authorization of Grand Lodge, the "Notes on 

Ritual and Procedure" continue to explain that some lodges use the permissive 

alternative forms of the obligation which were sanctioned by the Grand Lodge in 

1964. 2039 Therefore, the reader is presented with both versions (for examples see 

Section 7.1.4 on "Emulation Working"). 

10.3 The Tools, Jewels, and Other Symbols 

The image of the temple, and herein included all the corresponding 

metaphors drawn from the stonemasons' vocabulary, are the links between all 

countries, because they incorporate the universal conception that man as a 

builder erects the temple of humanity, he himself being just a little rough stone 

that has to be shaped and smoothed in character in order to fit in the holy 

structure. 

2037 Emulation Working, p. 8. 

2038 Ibid, p. 13/14; bold print added. 

2039 Cf. ibid, p. 21.

834 


Freemasonry is a system of symbolic architecture. The grand 

superstructure to be erected is the cosmic temple of humanity. Therein, 

labor is nobility and all is dedicate to work and worth-ship. Man, the 

rough ashlar, is symbolically taken from the quarry of life, - is hewn, 

squared, polished, and made well-fit for his place in the great living 

temple whose chief foundation stones are truth and right; whose main 

pillars are wisdom, strength, and beauty; whose adornments are all the 

virtues; the key-stone of whose world-o'erspanning arch is brotherhood; 

and whose Master Builder is The Great Architect of the Universe. 2040 

The architectural metaphors, the working tools, and the other symbols of the 

Craft can certainly claim the greatest universality, although a few have come into 

oblivion, like the beehive. As Past Grand Master John L. Lewis states in an 

oration in 1875, the humble tools of Masonry are mankind's companion from the 

beginning to the end, which he demonstrates by the antithesis "the cradle of 

helpless infancy - the coffin of the dead." In a metaphor, he opposes the vanity of 

diamonds which may lose their sparkling, or gold which may become dim, 

which denotes that wealth and fame are ephemeral, while the honesty of the tools 

remains unalterable: 

The square, and the compass, and the plumb-line, are but the humble 

implements of toiling handicraft, but they bring into existence the 

sumptuous palace and the storied monument, at which a world gazes 

with awe; and yet, not even the cradle of helpless infancy or the coffin 

of the sepulchred dead can be constructed without their aid. And they, at 

least, are never false or deceitful. Ever true and exact, their mute 

language symbolizes verity in every land, and at every season, despite 

the mutations of human events, or the cadences of time. The diamond 

may cease to sparkle, and the fine gold become dimmed, but the 

rectitude of these humble working tools is unaltered and unalterable 

forever and forever. 2041 

However, the composition of some tools may vary a little in different nations; 

thus, in his oration before the M. W. Grand Lodge of Kansas in February 1927, 

W. Brother Robert P. McColloch makes a remark about the sort of square being 

used in America and France, and it is evident that he thinks the American usage 

more proper and exact: 

There is a difference among Masons as to the particular kind of a square 

to be used as the symbol. In France the carpenter's square is used. 

American Masons more closely follow tradition and history in the use 

of the stonemason's "trying square," a tool with which the operative 

2040 Stillson (ed.); History of Freemasonry and Concordant Orders, p. 693. 

2041 Oration by M.W. John L. Lewis, P.G.M., 1875; cited in Myler, Jewels of Masonic Oratory, p. 369.


mason tests the exactness of the sides of a stone and proves the edges to 

have corresponding angles. 2042 

As to the jewels, there are national differences in the definition of Movable 

and Immovable Jewels of the lodge. According to CME, which is an American 

encyclopedia, the Movable Jewels are the Rough Ashlar, the Perfect Ashlar, and 

the Trestle Board, whereas the Immovable Jewels consist of the Square, the 

Level, and the Plumb. These are called Immovable, because they are 

permanently appropriated to the East, West, and South. The Movable Jewels are 

simply called so in order to distinguish them from the Immovable ones, which is 

not very logical, for as Coil observes, "in actual fact, the Ashlars would seem to 

be more permanently fixed than most of the others." 2043 In the same entry in his 

Masonic Encyclopedia, Coil detects the difference that in English lodges, the 

Square, Level, and Plumb are called Movable Jewels, which is also the case in 

The 'Standard' Ritual of Scottish Freemasonry, printed in Edinburgh (1915): 

The movable Jewels are the S..., the L..., and the P...r. They are called 

movable jewels because they are worn by the Master and his Wardens, 

and are transferred to their successors on the day of installation. The 

immovable jewels are the Tracing-board and the Rough and Perfect 

Ashlars. [...] These are called immovable jewels, because they lie open 

in the Lodge for the Brethren to moralize on. 2044 

The above-mentioned quotation from the Scottish ritual seems to us the more 

logical one. Talking about other symbols, in the Practical Masonic Lectures 

published in 1874, Samuel Lawrence notices a difference between the American 

and the English Entered Apprentice Lecture. He cannot detect any allusion to 

what the American Masons call "the perfect points of Entrance" in any of the 

English authorities he was able to consult but in one, which he does not hold for 

an accredited authority: 

In "Brown's Master Key," published in London in 1798, I find them 

referred to as consisting of three. As well as my memory serves [...], 

they were represented by the letters O. A. O.; and these were thus 

explained: "On the recommendation of a friend; at the door of the 

Lodge; on the point of a sharp instrument." And reference was made to 

the passage of Scripture - "Seek, and ye shall find; ask, and ye shall 

receive; knock, and it shall be opened unto you." 

In the Lecture, as received among us, they are given as four; covering 

the whole ceremony of Initiation, and having reference to the four 

2042 

Myler (compiler), Jewels of Masonic Oratory, p. 86. 

2043 

CME, p. 339. 

2044 

The 'Standard' Ritual of Scottish Freemasonry, p. 37/38.

836 


Cardinal Virtues. The reference to the passage of Scripture is retained in 

our Lecture, but separated from the perfect points of Entrance. 2045 

The four cardinal virtues are fortitude, prudence, temperance, and justice. 

Lawrence further observes that the word "Entrance" is used in a wider sense in 

the American Lecture; here, it covers the whole ceremony of initiation, while in 

the English lecture it is confined to the actual point of time of entering the lodge. 

However, he concludes with the statement that both systems are rightful and that 

this difference can do no damage to the universality of the whole concept: 

So much for the discrepancy between our Lecture and that of our 

English Brethren. It does not affect, in any way, the legality of either 

system, nor the universality of the Institution. So pliant are the 

materials it uses, and so plastic is the hand of Freemasonry, that, 

without touching the landmarks, it may draw from the whole field of 

Religion and Science, of Art and Morals [...]. 2046 

10.4 The Customs 

An important Masonic custom is the way to prove oneself a Mason when 

travelling and attempting to visit a foreign lodge. Here, the brother will 

encounter different procedures, from light statements that he is a Mason to 

difficult examinations and tests, depending on the country. Sometimes, the 

brother will have to show a dues card or a certificate, in other cases he will have 

to answer ritualistic questions. For example, when visiting an Irish lodge today, 

[i]t is unusual for a visitor's receipt for dues (Dues Card, to a North 

American), or similar document, to be called for when he presents 

himself at an Irish lodge. [...] Of course, his Master Mason's Certificate 

(Diploma) will be called for [...]. A common feature of Irish visiting is 

that the visitor will be required to take 'The Tyler's Oath' during his 

Masonic examination. This simple procedure is one whereby the visitor 

affirms that he is, indeed, a Freemason. [...] a similar system is used in 

the United States of America. 2047 

Testing in Scotland is a little different. Here, the candidate is taken aside to 

be checked in privacy, so as not to embarrass him if he is not fluent in his ritual: 

"In many East Coast lodges [...] it is more common to take an unknown brother 

aside and 'test' him as to his Masonic knowledge. Again lodge practice varies but 

2045 Lawrence, p. 20. 




this testing is normally quite rigorous.[...]" 2048 Lodges that verify whether visitors 

are Freemasons in this fashion waive the vouching procedure. 

The clothing custom likewise varies in different countries, and this topic is 

dealt with very earnestly. Thus, wearing jewels of the Holy Royal Arch degree is 

allowed in English lodges, in addition to Craft jewels, while "[t]his is not the 

case in Ireland. In short, the wearing of non-Craft regalia of any kind is 

prohibited in Irish lodges. Visitors will notice that, unlike English practice, Irish 

Past Masters do not wear a Past Master's Collar. However, Irish Past Masters do 

wear a Past Master's jewel, often on a cord around the neck." 2049 The hat example 

given in a letter to the editor of the Masonic Review, N° 31, 1866, outlines 

clearly the orthodoxy which some brethren or bodies claim for their customs. 

Just like religions, philosophies, politics, etc., they simply argue that their way is 

the only true and right one, since they have never seen another one, and when 

confronted with one, they ridicule it. This hat example can stand as a pars pro 

toto, because it is also valid for rituals and degrees, as will be shown later: 

A man with limited views, and who has never been outside his own 

neighborhood or jurisdiction, is accustomed to seeing the hat worn, and 

in his view it would be very heterodox to wear any thing else. If he were 

to travel a little, he would find Lodges where the venerable threecornered 

chapeau is worn as the official covering, and the members 

believe it is the only proper style. A little further, and he would find a 

Lodge where the turban is used, and a hat would be denounced as 

decidedly heterodox. In the next nation or jurisdiction he would find a 

cap worn, perhaps adorned with a feather and ornamented with tinselry. 

Now for the question of orthodoxy: the principle at stake is that the head 

must be covered; but whether with a hat, cap, scone-bonnet, or turban, is 

a matter of indifference. 2050 

The writer the article above then states that a hundred years before, the 

members of lodges in some jurisdictions used to wear swords, knee-buckles, 

white vests, round coats etc., which to the critics of his time, 1866, would have 

sounded completely preposterous: "A hat, and nothing but a hat, must be 

worn," 2051 they would insist with the utmost stoicism. He goes on ironically, 

[a]nd to introduce silk stockings, knee-buckles and breeches into a 

Lodge, - to create light by gas or fulminating powder, or any other 

contrivance than a tallow candle, - why it is preposterous, unmasonic, in 

violation of the landmarks! Take away the charter at once, before the 

2048 Ibid, p. 138. 

2049 Ibid, p. 128/129. 

2050 Moore, Masonic Review, N° 31, 1866, p. 262. 

2051 Moore, Masonic Review, N° 31, 1866, p. 262.

838 


whole body of the Craft is disgraced by such violations of law! What 

law? 2052 

Here, he has touched upon the defect of the system - what law. There are no 

general laws to be observed; still, the landmarks must not be violated. However, 

he argues that there is no consistency, e.g. in spite of the law requiring the 

Masons to wear a lambskin apron in the lodge, nine tenths of the brethren who 

are the pickiest in fault finding, wear a badge of muslin or linen instead of this 

symbol of innocence. 2053 

As far as the furniture of the lodge is concerned, there can also be noted a 

difference depending on the countries' customs: "In England, the tracing boards 

are usually located on the floor in the centre of the lodge, while in Australian 

lodges they are often located on a wall." 2054 Talking about lodge afterproceedings, 

there are differences with regard to the banquet or dinner given to 

the brethren. England is an outstanding example of concluding Masonic 

ceremonies with a social gathering combined with food and drink: 

The festive board in English lodges almost always includes a dinner. 

The vast majority of English Masonic premises are licensed to serve 

alcohol. After the lodge meeting it is customary to retire to the bar for a 

pre-dinner drink, and drinks are paid for with cash. The meal will 

usually consist of soup, main course, sweets, coffee, and cheese and 

biscuits. At Installation meetings, and at Christmas meetings, some 

lodges will arrange an even more substantial banquet. [...] The 

proceedings that follow are invariably under the control of the lodge's 

Director of Ceremonies. During the serving and partaking of the meal, 

the practice of 'taking wine' is observed in many lodges. The procedures 

for 'taking wine' are largely confined to English Masonry. They precede 

the proposition of formal toasts, the latter beginning after the meal is 

finished. 'Taking wine' consists of the Master and the recipients of the 

toast rising together in their places to drink. No speeches or replies of 

any kind are undertaken. 2055 

In Dublin and most Irish cities, a festive board on the English model is not 

the norm. Usually, light refreshments or a supper are served instead after the 

meetings, and this takes place with informality. In Scotland, these lodge afterproceedings 

are even more different from the English standard, and bear a 

special technical term: 

The 'festive board' in the English tradition is unknown in Scottish 

lodges, being replaced by a 'Harmony'. Harmonies are either official or 

2052 Ibid. 

2053 Cf. ibid, p. 263. 


2055 Ibid, p. 102.


unofficial. Some lodges never have an official Harmony and some never 

have an unofficial one. Some lodges have a combination of both, with 

an official Harmony at a first degree and other important occasions [...], 

while for all other meetings an unofficial Harmony is held. An official 

Harmony is a sit-down meal of (typically) three courses and a variety of 

toasts. An unofficial Harmony consists of buffet style food; the lodge 

concerned may or may not have toasts on such an occasion. Harmonies 

almost always involve song, music and recitations. 2056 

German brethren are even less used to a banquet as lodge after-proceedings: 

"For a meal to be associated with a German-speaking lodge meeting is not 

particularly common, and where this occurs such a repast will accompany a 

formal lodge meeting, never an informal/lecture meeting." 2057 In cases where a 

meal is scheduled, sometimes a short toast list will be used. If a repast takes 

place in connection with the conferment of a degree, the candidate is 

occasionally asked to give his thoughts on the ceremony he has just experienced. 

A curious custom of entertainment and levity in America, also hinted at in 

England, of which the author of this dissertation was not able to find any traces 

in Germany, has already been referred to in Section 10.2 on "Riding the Goat." 

10.5 The Spiritual Conception 

During our visit to a Masonic exhibition in the Preussen-Museum in Wesel, 

Germany, in June 2000, we were surprised at our Masonic tour guide's annoyed 

remarks about the French lodges laying the "White Book," a book with nothing 

written in it, on the altar instead of the Bible. His reaction proves that even today 

some German Masons are not at ease with this French custom. 

Equally, Masons in the 19 th century have expressed their indignation with 

regard to the spiritual conception of their French brethren. For example, an 

American Mason who had been visiting a lodge of the Disciples de Memphis in 

Paris wrote to the editor of the Masonic Review, N° 31, in 1866, 2058 that in his 

opinion, the radicalism in form of freedom of thought had been carried too far in 

France. He reports how he witnessed a monthly lodge meeting of the Disciples 

de Memphis, who, contrary to the Masons of the Grand Orient, require the belief 

in a Supreme Being and in the immortality of the soul, wherefore they are 

regarded as old-fashioned: 

The gentleman who was interpreting for me said that this Lodge, Les 

'Disciples de Memphis, [sic]' was one of the Old Fogy Lodges that 


2057 Ibid, p. 202. 


840 


adhered to the dogmas of the Immortality of the Soul, and the belief in a 

Supreme God. This will sound rather novel to American Masonic ears: 

that a Mason should dispute the existence of God, and the immortality 

of the Soul is such an anomaly that one can scarcely believe it possible 

that such a thing could be, and yet it is true, "and pity 'tis true." 2059 

He denounces "those demagogue clap trap words, "Liberte, Fraternite, 

Egalite, [sic]" which have usurped the "old orthodox and fundamental laws of 

Masonry," 2060 and expresses his disappointment at the degeneration of French 

Masonry in its doctrines and teachings, which is proven by the fact that the 

question whether the belief in God constitutes a part of the Masonic creed is 

openly discussed in Masonic bodies. Another American Mason goes even further 

by saying that the French Masons cannot be seen as brethren any more: 

To further acknowledge them as brethren, is to make ourselves 

particeps criminis in their default, and to forswear every title by which 

we have been bound as members of the institution. It can not be done, 

and until the gentlemen who control affairs in France shall recover from 

their insanity, it seems to us that, so far as Masonry is concerned, France 

must be considered as a blank space on the map of the world, and 

French Masonry extinguished in the dark night of infidelity. 2061 

Even worse than the fact that the separatist expressions "French Masonry," 

"American Masonry," and the like are used is the fact that, as the last statement 

shows, little tolerance exists between the Masons of different countries, 

especially so far as the spiritual conception is concerned. The metaphor "a blank 

space on the map of the world" signifies that the French brotherhood is to be 

erased from the universal map, because it has sunk into the "dark night of 

infidelity." 

10.6 The System as a Whole: The Rites, 

Higher Degrees and Side Degrees 

The original three degrees did not stand alone for long; higher degrees and 

side degrees have evolved in order to satisfy the needs of new generations and to 

fit into the social and political environment of new ages. Such, female and 

androgynous orders have developed with the emancipation of women, and Prince 

Hall Masonry came into being with the growing self-consciousness of the 

2059 Ibid; italics as in the original. 

2060 Ibid, p. 271. 

2061 Moore, Masonic Review, N° 36, 1869, article by J. W. Simons, p. 83.


colored race. Social groups which felt neglected by the prevailing system seem 

to have wanted their own order which was matched with their special needs and 

ideas. A special point of interest and dispute is the acknowledged number of 

degrees, differing according to country and Masonic system. 

It is a fact today that the Irish Grand Lodge, for example, comprises only the 

first three degrees of "Blue Masonry," thus forcing other orders in Ireland to 

work separately, although they are approved of in a very limited number: 

The Irish Grand Lodge, unlike Scotland, governs only the three Craft 

degrees. However, there are several additional orders in Ireland that 

work with the approval of the Grand Lodge, but operate separately from 

it. These are the Supreme Grand Royal Arch Chapter, the Grand 

Council of Knight Masons, the Great Priory of Knights Templar, and 

the Supreme Council of the Ancient and Accepted Rite for Ireland. No 

other approved Orders exist in Ireland, nor would they be permitted by 

the Grand Lodge to be formed. 2062 

From the beginning of speculative Masonry, different forms of the same have 

evolved, and already in A Defence of Masonry, ascribed to Dr. Anderson, and 

reprinted in the Book of Constitutions, 1738, it is said that the system taught in 

regular lodges may have "some redundancies or defects", but that it is a wonder 

that it has come to the present time without "more Imperfections," after having 

run through so many countries, languages, and sects: 

[...] I am apt to think that Masonry [...] has in some circumstances 

declined from its original purity: it has run long in muddy streams, and 

as it were, underground; but nonwithstanding the great rust it may have 

contracted, there is [...] much of the old Fabrick still remaining: the 

Foundation is still entire; the essential Pillars of the Building may be 

seen through the Rubbish, though the Superstructure may be over run 

with Moss and Ivy, and the Stones by length of time disjointed. 

And, therefore, as the Busto of an old Hero is of great value among the 

curious, though it has lost an Eye, the Nose, or the Right Hand, so 

Masonry with all its blemishes and misfortunes, instead of appearing 

ridiculous, ought [...] to be received with some Candour and esteem 

from a Veneration to its Antiquity. 2063 

Considering the fact that this early statement stems from the first half of the 

eighteenth century, and despite the author's erroneous assumption that 

Freemasonry dates back to antiquity, it is a clear sign that since its existence, the 

ancient ritual has often been remodeled. The first paragraph consists of 

2062 


2063 

Cited from A Defence of Masonry in Coil's Collected Essays & Papers relating to Freemasonry, 

p. 141/142.

842 


metaphors from the realm of architecture and vegetable; the muddy streams, the 

rust, the moss and ivy, as well as the loose stones denoting old age and decay. 

Freemasonry is symbolized by a building, a temple of which the foundation is 

still sound, the pillars (that is, the ideas which support it) still visible, although its 

superstructure (that is its outward appearance) might be overgrown by plants, 

which denotes that the basics of the institution remained intact despite all the 

ritualistic changes. The second metaphorical paragraph compares Freemasonry 

to the half-decayed bust of a hero, which in spite of all blemishes should be held 

in honor. 

Time alone cannot be held responsible for the necessity of ritualistic changes, 

but also the longing for more and more degrees by over-zealous young brethren, 

who wanted to climb the ladder of Masonic ranks higher and higher, and to 

decorate themselves with more and more badges, has played an important role. 

As seen in Section 5.7 on technical terminology, a French mock expression for 

such brethren was "Cordonnite." 

The difficulty, I think, lies in the warm and earnest, but indiscreet zeal 

of young brethren. They are delighted with the mysteries of Masonry; 

and without stopping long enough to fully comprehend "that whereunto 

they have already attained," they are constantly looking forward for 

additional revelations. Almost without pausing, they have gone the 

whole mysterious round; and when, at last, they find themselves at the 

end, they begin to sigh "for more worlds to conquer!" 2064 

A reader of the Masonic Review wrote to the editor in 1868, demonstrating 

the lure of the fancy names of the new degrees, e.g. "Super Excellent" (which 

has been called by another Mason "that most unnecessary addition [...], invented 

most probably by some degree-vender" 2065 . In metaphorical language he calls 

this new-born degree a "bantling" which is taken "under the motherly wing" of 

the Grand Lodge who "nurses it to maturity" and "adopts it to the family." Only 

with the help of the custodians of the ritual, the Grand Lodges, the bastard works 

are able to survive. 

There has been in this country a morbid disposition for degrees - 

degrees - more degrees. A part of the Chapter degrees were 

manufactured in this country, and added to Capitular Masonry. Then, 

but a few years ago, the Council degrees were introduced; first peddled 

about and communicated at five dollars per head, and then advanced to 

the dignity of regular degrees, and a distinct organization, grand and 

subordinate. Now a third degree is added to cryptic Masonry, (socalled), 

and the "Super-Excellent" comes in with a promise of great 

beauty and advantage: and what is stranger still, the Grand Council of 

2064 Moore, Masonic Review, N° 33, 1868, letter to the editor by PRUDENCE, p. 252. 

2065 Moore, Masonic Review, N° 35, 1869, p. 311.


Ohio takes the bantling under its own motherly wing, to nurse it to 

maturity, and adopt it as one of the family! 2066 

When the Mark Degree was invented, there was a long and heated debate 

whether and how it should be added to the existing Degrees, and time passed 

before finally, in 1856, the Joint Committee set up by the United Grand Lodge 

and Supreme Grand Chapter of England were unanimously of the opinion that 

"the Mark Masons' Degree, so called, does not form part of the Royal Arch 

Degree, and though not essential to be given in Craft Lodges, there is nothing 

objectionable in it, nor anything that militates against the universality of 

Freemasonry; and it might be considered a graceful addition to the Fellow 

Craft's Degree." 2067 

There have been countless "graceful additions" until today. Among them are 

the higher degrees, which Robert Freke Gould ridicules in his essay "The 

Degrees of Pure and Ancient Freemasonry", published by Ars Quator 

Coronatorum in 1903. Gould relates an anecdote which occurs to his mind: 

Some [...] may have seen, and all will have read of, the guest chambers 

in many an ancient castle, where, as a common feature, will be found a 

bed surmounted by a great dusty canopy, which as often as not is domed 

and adorned with plumes. Such a canopy as this, it was, that the 

Highland laird mistook for the bed itself, and mounted at the top of, 

while he put his servant in the sheets, thinking that the loftier stratum 

was the place of grandeur. 

For my own part, I am quite content to lie in the bed of Ancient Craft 

Masonry, and to let those that like climb into the canopy. 2068 

With this beautiful metaphor, Gould expresses the feelings of many serious 

brethren that the "loftier stratum" is just a place for degree hunters and is less 

convenient and useful than the "bed of Ancient Craft Masonry," that is the three 

Blue Lodge Degrees. The feeling of grandeur might be a mistake, and Gould has 

left it to others to climb the degree ladder. The High Degrees are likewise 

accused vividly by W. Brother Robert P. McColloch in his oration before the M. 

W. Grand Lodge of Kansas in 1926. For him, there exists but "one Masonry" 

consisting of the three basic degrees; the higher degrees do not contain Masonic 

philosophy at all but the mere dramatic staging of historical scenes: 

[...] we shall come to know a thing that some Masons appear to have 

forgotten: There is but one Freemasonry, it consists of three degrees, 

and is Symbolic Freemasonry. 

This being so, it should be constantly held in mind and always 

strongly affirmed. The whole subject of symbols and allegories belongs, 

2066 Moore, Masonic Review, N° 33, 1868, Letter to the editor by P. of R.S., p. 179. 

2067 Grantham, p. 41/42; bold print added. 

2068 Gould, Collected Essays & Papers relating to Freemasonry, p. 234.

844 


exclusively, to Symbolic Masonry. Such terms as "higher degrees," 

"higher Masons," are misleading. They are not only in bad taste but also 

indicate a lack of knowledge upon the part of the brother who gives 

expression to them. We should get the fact, and grip it, that Symbolic 

Masonry stands independent and alone, sufficient and supreme in 

itself. Any claim asserted to other kinds of Masonry is a confession that 

the brother making the claim has failed to understand the symbolism 

and the allegories of the Craft. 2069 

In the same oration, McColloch states a marked distinction between 

Symbolic Freemasonry and the "Higher degrees" which are also called 

"Capitular" or "Cryptic" degrees: Symbolic Masonry presents Masonic 

philosophy, whereas the latter relate Masonic history, traditions, and legends. He 

defines the Higher Degrees thus: 

To fasten in the mind the events of masonic [sic] history is the purpose 

of these degrees, and this is done by spectacular pictures, dramatic 

situations, impressive and beautiful scenes. Some may claim this has 

symbolic character, but it remains true that its sole design is to convey 

that which is masonic [sic] history, rather than the masonic [sic] 

philosophy as it is explained only by the symbols and allegories of the 

Craft. 2070 

Taking up the idea of impressive and beautiful scenes, one has to consider the 

change that took place when the degrees began to be conferred instead of 

communicated, the choice of words already indicating the rise of dramatization. 

Communication is the mere transfer of meaning through language, but conferral 

includes the staging of the story. Thus, for the first three quarters of the 19 th 

century, the Scottish Rite initiation rituals were just "personalized if formulaic 

ceremonies that combined role playing, mysticism, and symbolism." 2071 

They derived much of their significance from lengthy and sometimes 

obscure texts that were read aloud. Products of eighteenth-century 

sensibilities and intellect, these rituals relied heavily on initiates' ability 

and willingness to attend to the spoken word and to decipher the 

meanings of symbols and allegories. 2072 

From the 1880s on, however, this old-style ritualistic form began to be 

replaced by spectacular theatrical performances, the shift starting to take place in 

new cities in the American West. The advent of electrical lighting as an 

important theatrical innovation, as well as the professionally painted sets 

2069 Myler (compiler), Jewels of Masonic Oratory, p. 82; bold print added. 

2070 Myler (compiler), Jewels of Masonic Oratory, p. 83. 

2071 Cf. Brockman, p. 21. 

2072 Ibid.


recalling a real theater promoted the growth of the dues-paying membership. To 

say it metaphorically, Brockman puts it this way: 

Although the rituals could not easily be changed without overhauling 

the entire structure of the fraternity, they could be packaged more 

effectively. In adopting its new theatrical mode, the Scottish Rite 

decided to put its old wine into new bottles, so to speak. Fortunately for 

the fraternity, the "new bottles" proved irresistible to many. 2073 

Making the ritual more dramatic and interesting is one of the marketing 

strategies we talked about in Section 8.2. Thus, mass initiations were introduced, 

and with them, the active role of the candidate changed into a more passive one: 

"As the rituals became dramatic spectacles, the role of the initiates shifted in 

notable ways. The single initiate was increasingly replaced by multiple initiates, 

all of whom were more or less passive. Fraternity members also became passive 

spectators or, sometimes, actors or even stagehands." 2074 

To stay in the second half of the 19 th century, the up-coming works or Rites 

in America deserve a closer inspection, having caused a great uproar among the 

brethren. One of the central figures was Thomas Smith Webb (1771 - 1819), a 

Masonic pioneer ritualist and lecturer, who had made a venture to condense and 

rearrange the work for practical use. As seen in the quotations above, the rituals 

in use were "obscure and lengthy" and not very easy or pleasant to perform. In 

1797, Thomas Webb had published his Freemasons' Monitor and Illustrations of 

Freemasonry. His work is generally referred to as the Webb-Preston work, since 

he was partial to the Prestonian lectures. He is even said to have gone to England 

in order to familiarize himself with the there prevailing Prestonian work. 

According to Coil's Masonic Encyclopedia, William Preston was "the first, and 

only one in the 18 th century, to attempt any organization or unification of the 

rituals of the Craft degrees." 2075 In CME, Webb, of whom was said that his work 

has "added nothing to Masonic literature," is thus defended: 

It has been said that his Monitor contained nothing original, as if a 

ritualist or lecturer should strive to regale us with innovations and 

surprises! [...] Webb sought not to create but to embellish, abbreviate or 

rearrange what was already the authorized working. [...] ... Webb gave 

Preston full and exclusive credit for the rituals of the first three degrees. 

He simply knew they were too long [...]. Webb claimed no original 

contribution to the existing working but, as he said, abbreviated and 

rearranged it to suit the custom that had grown up in America. 2076 

2073 Ibid, p. 24. 

2074 Brockman, p. 27. 

2075 CME, p. 566. 

2076 Ibid, p. 679, bold print added.

846 


A positive view of the Webb Work is expressed by Past Grand High Priest 

Pierson, 33d, in his lecture before the Minnesota Royal Arch Chapter, printed in 

the Masonic Review N° 27, 1862. He emphasizes the wide-spread popularity of 

this system, and his antithesis "from ocean to ocean, from north to south" already 

implies a hint of universality: 

Nonwithstanding the many attempts to alter, expunge, change and 

improve the rite by ambitious men, it remains to-day practically as 

Webb arranged it. Fesseler, Schrœder, Swedenborg, Zinnendorf, etc., 

never did a tithe as much toward spreading the rites known by their 

names, as did Webb for the American System; whilst their's was 

received with but limited favor, his has spread over this broad Union 

from ocean to ocean, from north to south. 

Why then should not his memory be honored by doing it justice and 

naming our system the "Webb Rite?" 2077 

In the middle of the 19 th century, however, travelling lecturers boasting to 

have the true, the old, or the Webb work, raised many a debate among the 

contemporary brethren. The editor of the Masonic Review describes this 

symptom thus: 

Men of yesterday have assumed to be teachers before they have 

properly commenced to learn, and great improvements (?) have been 

attempted and then peddled out by "travelling lecturers" - all professing 

to have discovered by some wizard process "the old work" - "the Webb 

work," etc., etc. Under the different assumptions of "Custodians of the 

Work" - "Conservators of the Work" - "Masonic Instructors," etc., this 

meddling and mending has reached almost every jurisdiction from the 

Hudson to the Mississippi, - creating confusion and discord, setting 

aside the work of the fathers and overthrowing well-established 

practices. 2078 

One of these Conservators whose "meddling and mending" has sown great 

discord, was Rob Morris of Kentucky, an intelligent and valuable Freemason, 

who, having collected many versions of Masonic rituals existing in America, had 

the idea in 1848 not only to unify those, but to recapture the Webb-Prestonian 

working, "freezing that into unified rituals." 2079 He eliminated what he 

conceived as errors and published the result as Mnemonics, written in cipher and 

containing the first three degrees. As already shown in our chapter on cipher 

writing, his complicated cipher which had to go together with the "spelling 

book" to decipher it terribly failed because the published code came into the 

wrong hands. Morris became over-ambitious when trying to introduce ritualistic 

2077 Moore, Masonic Review N° 27, 1862, p. 71. 

2078 Moore, Masonic Review, N° 26, 1862, p. 102. 

2079 CME, p. 567.


uniformity with the help of the "Conservators of Symbolic Masonry" under his 

guidance. As "Chief Conservator", he sent confidential circulars to Masons all 

over America in 1860, in order to give them an outline of his plans. As is shown 

in Coil's Masonic Encyclopedia, he was heavily opposed: 

Fulminations against the Conservators soon broke out. In 1862, they 

were attacked in the communications of the Grand Lodges of Illinois, 

Kentucky, and Maine; in 1863 in Missouri, Colorado, Illinois, Kansas, 

Maryland, Minnesota, New Hampshire, Ohio, Oregon, and Wisconsin; 

in 1864 in Michigan, New Jersey, Iowa, and Kentucky; and in 1865 in 

New York. 2080 

Although not all of these Grand Lodges took action, some of them severely 

denounced Morris, and the Grand Lodge of Missouri even required its members 

to take an oath renouncing the "Conservators." Reasons for the objections were 

that the "Conservators" had violated the landmarks as well as the obligation not 

to publish Masonic secrets, that their ritual was not the true Webb-Preston work, 

that their scheme was clandestine, mercenary and placed the control of the ritual 

in the hands of a single man, that the Grand Lodge had not approved this new 

work, and that the cipher was shameful. Morris, seeing his system having failed 

which brought him bad repute for several years, dissolved the "Conservators" in 

1865, and the excitement ebbed away. 

In order to demonstrate the general sentiments among Freemasons during the 

so-called "ritual question" in the 1860s, it is important not to hear only the grand 

orators', lecturers' or encyclopedists' point of view, but also the one of the 

common members of the Craft. This can be done for example by analyzing the 

attacks found in letters to the editors of contemporary monthlies. In the following 

we are going to cite a heavy complaint by a reader who undersigned with 

MASTER in a letter to Cornelius Moore, the editor of the Masonic Review, 

appearing in N° 27 from the year 1862 under the headline "Ritualism in Indiana," 

in which the reader condemns in a chauvinistic way all "foreign interventions" in 

his State's "domestic affairs": 

You are fully aware of the agitation of this question, superinduced by 

Bro. Rob. Morris, of Kentucky, with his so-called Webb Work, par 

excellence, and his system of secret agencies, conservators, keys, etc. 

This unsolicited interference in our domestic affairs by a brother 

from another jurisdiction, has created a good deal of uneasiness, and a 

considerable acrimony of feeling - for we in Indiana have a 

reasonable share of State pride, and the vanity to believe that we 

are capable of taking care of the Royal Art within our jurisdiction 

without any 'foreign intervention.' 2081 

2080 CME, p. 568. 


848 


The reader goes on stating that before the Indiana Masons were aware of the 

"secret efforts and influence at work," they were "completely in the hands of the 

Philistines," the latter being a metaphor for traitors, throwing the system all over 

according to their own interpretation of the matter. This offended Indiana Mason 

complains that his Grand Lodge and Grand Treasury were "controlled and 

governed by a resident of Kentucky," and that he and his Indiana brethren could 

only "allow this mania to run its course" and await the further outcome. 

MASTER sounds a little paranoid when stating that "[y]oung men, queer men, 

and strange men, were perambulating the State, teaching as by authority what 

they called the Webb Work," whereas the experienced men and "fathers in 

Masonry" were ridiculed and silenced. 2082 

He then refers to the recent session of his Grand Lodge and quotes the report 

of the committee on Uniformity of Work, the main statement of which having 

been that a so-called examination lecture was "recommended" to the several 

Lodges in this jurisdiction to conform their work by "as near as possible," and 

that such Lodges "as may desire it" may be furnished with a competent instructor 

of "this jurisdiction." 2083 MASTER lays the stress on the voluntary character of 

this ritualistic feature, and equally underlines the fact that his jurisdiction will 

recruit its instructor from among its own ranks. He even proposes his Deputy 

Grand Master as qualified for this ritualistic instruction and states that, "[i]t can 

not be in better hands, and if left to his sound discretion, uninfluenced by any 

one, I feel quite sure we shall have no more difficulty." 2084 

In its last passage this letter to the editor shows clearly that the Masons had 

lost the overview of the entire conception, the Masonic work, while lending their 

ears to the "noise and twaddle" 2085 about too many new kinds of "improved" 

rituals: 

The committee say nothing about Webb Work, nor Webb-Preston- 

Work, nor Webb-Preston-Morris Work, nor indeed any work, but 

simply the "examination lecture;" and even that is only recommended! 

Lodges may use it or not, as they may see proper [...]. 

But the adoption of this carefully and judiciously worded report, puts an 

end to charlatanism and humbuggery. We are now thrown back on first 

principles; on the work of Masonry - not on Webb work, Cross work, 

Reed work, or Morris work; but Masonic work. 2086 

We think this last admonishment, that the essential is the "Masonic work," 

not the Webb, Cross, Reed, Morris, or any other work, apt to conclude this 

chapter on the universality of Masonry. 

2082 Ibid. 

2083 Ibid, p. 110. 

2084 Ibid, p. 111. 

2085 Ibid. 

2086 Ibid, p. 110/111.

10.7 Final Word 

Ein und derselbe Mond spiegelt 

sich in allen Wassern 

Alle Monde im Wasser sind 

Eins in dem einzigen Mond. 2087 


Now our reader is "duly and truly prepared" to read the closing words, and 

may hereafter proceed "from labor to refreshment." In our conclusion, we are 

going to sum up our findings on the universality of both Freemasonry and its 

peculiar "language." What kind of universality did we want to prove with this 

dissertation? Surely, it is not the kind of universality that over-zealous Masons of 

the 18 th and 19 th century claimed for their fraternity when they pretended that its 

roots laid in ancient Egypt, or even before the Flood ("Antedeluvian Masonry"): 

The universality of Masonry is thus described by a masonic [sic] writer 

of the last century: 'Leaving holy ground, we trace Masonry amongst 

the Eastern Magi, and in the renowned learning of Egypt. From whence, 

like other sciences, taking a westerly direction, it was brought by that 

European apostle of Masonry, Pythagoras, from whose propagation it 

reached the British isle. Its principles were respected and disseminated 

by Brahmins, philosophers, artists, and saints, and diffused the light of 

science to the remotest corners of the earth. It taught natural religion, 

philosophy, subordination, and arts on the banks of the Ganges, in the 

hieroglyphics of Egypt, the sanctuaries of Eleusis, the schools of the 

sages, the caves of the Druids. 2088 

It is evident that such far-fetched and anachronistic idealism was the 

fabrication of a romantic age. Freemasonry as an institution originated in the 18 th 

century and not within ancient cultures of the East. Thus, this "ancient and noble 

institution" cannot claim antiquity other than that of about three hundred years. 

The conclusion will sum up that, as the fore-going evaluation has shown, 

Freemasonry is not a uniform web, but rather a patchwork. However, in spite of 

differences in the particular times and countries, the "language" of Freemasonry 

is understood world-wide, which is a great achievement, not paralleled by any 

imitative fraternal organization. The "language" of Freemasonry is not simply a 

construction of grammar and rhetoric, but implies a whole complex of 

symbolism, hierarchy, traditions, and social structures. "Language" in 

Freemasonry is a principle, not only a mode of expression and intercommunication. 

The previous chapters have shown what Freemasonry is and what it is not by 

drawing parallels to other fraternal orders and insurance companies. Although 

2087 Traulsen, p. 69. 

2088 Quoted in GHCDF, p. 692. This encyclopedia was published in 1869.

850 


Masonry incorporates many of the aspects inherent to the latter, they are not the 

basis of the institution. The Order is not protected against misuse. In spite of this, 

one can say with regard to its long history and social achievements that 

"Masonry is a unique organization. When something is unique, it is unmatched, 

unparalleled, unequalled, unsurpassed, uncommon, unprecedented, rare, and 

singular. It is without like or equal. It is single in its kind or excellence." 2089 

Masonry is a selective organization uniting men and in some instances women 

with a common philosophy of life, who either believe in a Supreme Being or not, 

and who try to live according to a moral code and tolerance transmitted through 

allegories and symbols of the old builders' craft. 

It is not a social club, not a civic club, not a fraternal insurance society, 

not a society for the promotion of business or personal ambitions. All 

these have their places, but no one wants to turn Masonry into one of 

them. Not that we do not have opportunities for social contacts in our 

many meetings, with occasional social gatherings, but these are 

incidental to the main purposes of our Order. They are not the be all and 

end all of its existence. 

Masonry is not a political party, but it teaches its members to be 

good citizens and to advocate those things which tend towards the ideal 

state: public education, equality before the law, freedom of religion, and 

due regard and tolerance for the rights and beliefs of others [...]. 

Neither is Masonry a church nor an organized religion, though all the 

basic tenets and the fundamental virtues advocated by our Order are 

inherent in the [...] Holy Bible [...]. 2090 

Masonry has many faces. As a philosophical and ethic institution, it teaches 

its adherents the building of the Temple of Humanity, of which every member 

symbolically forms a stone. Thus, the Order serves to refine the individual 

character. As a social institution, Freemasonry has the task of unifying the ingroup 

and creating an inner cohesion. In the 18 th , 19 th , and early 20 th centuries, 

Freemasonry by its exclusivity and secrecy thus provided a stage for discussing 

and living out social roles, as well as - in some instances - political ideas 

otherwise censored by the profane public. In our modern times, this necessity has 

diminished, since these ideals are already granted in most countries by the civil 

rights. However, as we have seen at the example of Prince Hall Masonry for the 

blacks, the fraternity still plays an important role in fostering self-pride and selfhelp 

within a suppressed minority: 

Prince Hall Freemasonry has helped provide security, friendship, and 

unity to its members. It has helped develop a tradition of organized 

charity, self-help, and self-reliance, and has trained individual members 

not only for Masonic leadership, but for leadership of the entire black 

2089 The New Age Magazine, March, 1966, p. 53. 

2090 Ibid.


population. It has allowed middle-class blacks to play social roles and 

acquire technical skills that American society has denied them. [...] 

Masonry and its sister institutions have given the economic, social, 

political, and organizational leadership necessary for existence. The 

history of Prince Hall Freemasonry is also the history of the fight for 

civil rights and for an end to racial discrimination in America. 2091 

The question we have to ask ourselves is whether there is still need of 

Masonry today. We are not living in the time of the Enlightenment any more. 

Everybody in our civilized and liberal countries can express his or her own 

thoughts without being killed for it. We do not need elitist secret clubs for 

discussions on politics or progressive ideas, as was the case in Masonic circles 

during the French Revolution. There are so many churches and confessions that 

we do not need a substitute religion, for which Masonry has often been mistaken. 

What can Masonry offer? Is it still attractive? How is it that it has outlived so 

many other fraternal associations? The main reason is that the latter have had no 

common "language." Rather, they have only had some imitated, quasi-Masonic 

phrases and ceremonies, and symbols borrowed from the Bible, lacking deeper 

moral teaching. They needed this kind of verbose mysticism as a marketing 

strategy to attract members who were often dues-paying "clients," e.g. in benefit 

associations. This is the reason why several of these organizations have 

vanished. It is evident that today there is no need for fraternal insurance 

companies, for in our modern society everybody can insure himself without 

participating in strange rituals and learning funny grips. There seem to be only 

two methods for them to survive. Either, those fraternal benefit organizations 

waive their ceremonies and become ordinary insurance companies, like the 

Modern Woodmen of America have done, banning their costumes, shields, 

emblems, and rituals to museums, or they waive their beneficent character and 

their austere ceremonies and become "fun" societies. Then they remain attractive 

and can compete with other clubs in the leisure industry, like sports clubs, etc. 

The Elks, for example, have chosen the latter way, and this is probably the 

reason for their being still in existence. Schmidt comments on the general 

decrease of membership as follows: 

The fact that lodge rituals are not taken as seriously as they once were 

appears to indicate that most secret societies are caught in a cultural lag. 

[...] The example of the Elks, who eliminated and modified many of 

their former practices, tends to lend credence to the organizational 

change argument, especially since the Elks' membership is growing 

quite rapidly. [...] 2092 

2091 Muraskin, p. 297. 

2092 Note that Schmidt's book was published in 1973. The conditions of "Elkdom" might have 

changed. In a letter to the author, a friend claims to have been told by a former high official in the 

Elks that he decries their gradual demise, blaming it on "changes in regulations on drinking and 

gambling (favorite activities of such groups which also include the Eagles, the Moose, and the 

American Legion)." In: e-mail to Christina Voß by Thomas D. Purcell, Sept. 26 th , 2001.

852 


Thus declining memberships may be more closely linked to 

outmoded rituals and oaths, that apparently are incongruous with our 

society's emphasis on 'fun.' Some authors [...] suggest that fun is a new 

focal point of mass interest and that 'living it up' and engaging in the 

'swinging life' are becoming major values. If this observation is valid, it 

helps explain why the Elks, who have placed increasing emphasis on 

providing 'fun' for its members, are experiencing membership growth, 

while other lodge groups with austere, demanding rituals have been 

declining in recent years. 2093 

However, Freemasonry with its "austere" rituals is still there, having 

expanded to numerous countries. In America, its popularity is further enhanced 

by the "Master Mason's playground," the Shrine, their "fun" organization. 

Furthermore, the American children are already directed towards Freemasonry 

when they join youth orders like the DeMolays, the Order of the Rainbow for 

Girls, Job's Daughters. Thus, it can be rightly said: 

The boast of the Emperor Charles V., that the sun never set on his vast 

empire, may be applied with equal truth to the Order of Freemasonry. 

From east to west, and from north to south, over the whole habitable 

globe, are our Lodges disseminated. Wherever the wandering steps of 

civilized man have left their footprints, there have our temples been 

established. The lessons of Masonic love have penetrated into the 

wilderness of the West, and the red man of our soil has shared with his 

more enlightened brother the mysteries of our science; while the arid 

sands of the African desert have more than once been the scene of a 

Masonic greeting. Masonry is not a fountain, giving health and beauty 

to some single hamlet, and slaking the thirst of those only who dwell 

upon its humble banks; but it is a mighty stream, penetrating through 

every hill and mountain, and gliding through every field and valley of 

the earth, bearing in its beneficent bosom the abundant waters of love 

and charity for the poor, the widow, and the orphan of every land. 2094 

The very optimistic and self-glorifying statement above from an American 

Masonic encyclopedia compares Freemasonry to a mighty stream that reaches 

every hill, mountain, field, and valley, even the arid sands of the desert, which is 

a metaphor for universality. It ponders on the thought that even the uneducated 

red man has found a way into Freemasonry, and that colonialists have brought 

the Craft to Africa. However, we have to consider the many differences between 

the national forms of Masonry, before we can chime in such a hymn of praise. 

As we have seen, some lodges are convinced that they belong to a "mainstream 

Masonry" and therefore have the power and the right not to acknowledge other 

lodges, such as female lodges, since there is no place for women in Freemasonry, 

2093 Schmidt, p. 44/45. 

2094 EOF, p. 817.


or Jewish lodges, because they are clandestine, or the Grand Orient de France, 

because it rejects the "Supreme Being" and puts a "White Book" on the Masonic 

altar instead of the Bible. Or let us take black Freemasonry, for instance: "The 

actual state of American Freemasonry, which has not been universalist, has not 

believed in or practiced the equality of men and races, but rather has been a 

major support of racism and segregation in America, should reasonably have 

turned most blacks against it. But it did not. The promise of brotherhood was 

there [...]." 2095 

Even among black Masons, who have most reasons to strive for unity in their 

own ranks, there exists racial prejudice. Thus, Muraskin states that "[i]ntraracial 

'blackballing' by light-skinned blacks against darker ones was probably fairly 

widespread in the Order. Indeed, it continued to some extent well into the 

twentieth century." 2096 In 1951, the Grand Master of Wisconsin expressed the 

dilemma of Masonic universality when asking: "How long can we go on 

mouthing vain babblings about the universality of Masonry while tolerating what 

we know to be the denial of the basic concept and cornerstone of Masonry, [the 

division into] one section white, one section black." 2097 Walkes sees it even more 

drastically when commenting on segregation exercised in Freemasonry: 

[...] [A] Civil Rights leader noted that 'the Church was the most 

segregated institution in America,' but he was mistaken. Freemasonry is 

the most segregated institution in America, and this to its shame. 

Mainstream American Freemasonry and Prince Hall Freemasonry must 

come together under the true Fatherhood of God and the Brotherhood of 

Man with the respect that is due God's creatures, or Freemasonry in 

America is doomed! 2098 

Inter-Masonic intolerance can even lead to military aggression, and although 

this constitutes a rare exception, we want to mention a South American "battle" 

between two rivaling Masonic groups: 

Wohl werden freundschaftliche Beziehungen zwischen den sich 

anerkennenden Großlogen unterhalten; darauf beruhen ebenso oft die 

bissigen Angriffe zwischen feindlichen Brüdern, d. h. zwischen 

freimaurerischen Großmächten, die einander nicht anerkennen, und 

jeder wirft dem anderen vor, vom ursprünglichen, wahren Geist der 

Freimaurerei abgewichen zu sein. In Südamerika ist es geschehen, daß 

zwei Freimaurergruppen in geschlossenen Reihen gegeneinander 

aufmarschierten und sich eine regelrechte Feldschlacht lieferten! 2099 

2095 


2096 

Ibid, p. 41. 

2097 

Ibid, p. 208. 

2098 

Walkes, A Prince Hall Masonic Quiz Book, p. 87. 

2099 

Dierickx, p. 170.

854 


As long as this intolerance exists, there will be no universal Masonry. 

Instead, in each country or jurisdiction, even in each lodge, each will do as they 

please within the range of their authority. And even the highest authorities, the 

Grand Lodges, the Supreme Councils, the ritual committees are not able to find a 

common ground. This is mainly due to the fact that there exists no common 

Masonic law. As a kind of basic law of Freemasonry, one could quote 

Anderson's Constitutions from 1723 that contain the "Old Charges," i.e. the 

"landmarks." Let us view the American 2100 dilemma, for instance. Some 

American Masons claim that the "ancient landmarks" have to be obeyed at first 

rate, while other Masons are not even sure whether "landmarks" exist at all. 

Nobody is certain of how many "landmarks" there are. Roscoe Pound in his 

Lectures on Masonic Jurisprudence discusses three radically different theories 

whether there are "landmarks," and what they are. He calls these theories the 

legal one, the historical one, and the philosophical one: 

The legal theory accepts Mackey's idea of a body of universal 

unalterable fundamental principles which are at the foundation of all 

Masonic law. But the tendency has been to reduce Mackey's list very 

considerably, although two of our jurisdictions greatly extend it. Nine 

American Grand Lodges tell us that the old charges contain the ancient 

landmarks. Seven Grand Lodges have adopted statements of their own, 

varying from the seven of West Virginia and the noteworthy ten of New 

Jersey to the thirty-nine of Nevada and fifty-four of Kentucky. [...] 2101 

It becomes obvious that many U.S. states have created their own list of 

"landmarks." Then, Pound describes the so-called historical theory, which, 

however, in his opinion ponders too much on the linguistic use of the word 

"landmark," losing from view the thing itself, which was an actual Masonic 

institution: 

The historical theory, proceeding upon the use of the word landmark in 

our books, denies that there is such a thing as the legal theory assumes. 

The skeptic [sic] says [...] that down to the appearance of Mackey's 

Masonic Jurisprudence "landmark" was a term floating about in 

Masonic writing without any definite meaning. It had come down from 

the operative Craft where it had meant trade secrets, and had been used 

loosely for "traditions" or for "authorized ritual" or for "significant 

2100 

Kischke criticizes the "ancient landmarks" as alleged rules and customs of Freemasonry that are 

said to possess an honorable antiquity and a remaining tradition. He cites the negative 

interpretation of the IFL that calls them hollow words: "Das Freimaurer-Lexikon bezeichnet sie 

[...] als traditionelle Worthülsen. Öffnet sie der freimaurerische Historiker, so sind sie leer. Ein 

Historiker bezeichnet sie als Phantasterei. Die 'Alten Landmarken' sind besonders in den USA 

Bestandteil maurerischen Gedankenguts geworden." (Kischke, p. 62) 

2101 

Pound; in: Macoy Publishing & Supply Co., Inc., Little Masonic Library, vol. I, p. 302; bold print 

added.


historical occurrences," and Oliver had even talked of "obsolete 

landmarks." 2102 

The philosophical theory, at last, applies the word "landmark" to several 

tenets of the Craft, like the fatherhood of God, the brotherhood of man, the moral 

law, or the "Golden Rule," however, until today there have not been proposed 

any fixed regulations: 

[...] in a laudable desire to save a useful word, a philosophical theory 

has been urged which applies the term to a few fundamental ethical or 

philosophical or religious tenets which may be put at the basis of the 

Masonic institution. [...] The Masonic lawyer, however, must call for 

some legal propositions. Either we have a fundamental law or we have 

not. If we have, whether it be called the landmarks or something else is 

no great matter. 2103 

Thus, it is evident that while American Masons are still engaged in 

discussions whether there are "landmarks" and if so, how many of them (for 

Roscoe Pound personally, there exist seven: 1. belief in God, 2. belief in the 

persistence of personality, 3. a "book of the law", 4. the legend of the Third 

Degree, 5. secrecy, 6. symbolism of operative masonry, 7. that a Mason must be 

a man, free born, and of age 2104 ), other nations like Germany consider 

"landmarks" a hollow word. A French dictionary of Hebrew and other 

vocabulary found in Masonry talks about the negative aspects of the landmarks: 

Des landmarks divers onto été proposés, par listes innombrables. Ceci 

fut le plus souvent fait par des obédiences voulant ainsi présenter leurs 

propres coutumes et habitudes comme les seules Bonnes, les seules 

Vraies, les seules Justes, en dehors desquelles il n'y aurait point de salut. 

Il ne faudrait surtout jamais oublier que les mêmes obédiences, la Grand 

Loge Unie d'Angleterre comprise, ne se sont jamais privées de changer 

les dits Landmarks, de nombreuses fois, selon la convenance du 

moment. 2105 

We think that this attack is justified. There is no international law of 

Masonry, and as long as some countries try to fix their own rules, rising from 

their predilections and customs and imposing them on other countries, there will 

be no Masonic equality and justice. This is exactly the same problem as 

encountered before with the self-defined, proud "mainstream Masonry." And 

what about the rest of Masonry? 



2104 Cf. Macoy Publishing & Supply Co., Inc., Little Masonic Library, vol. I, p. 307. 


856 


Anti-Masons often have reproached Freemasonry to attempt to rule the 

world. For this to be so, Freemasonry would have to be a world organization. 

Clearly, it is not. Without a common law and a common leadership, this is 

impossible, and when we look back at the last three centuries, we can make the 

prognosis that this will never be achieved. People are different, and it will never 

be possible to introduce a kind of communism into Freemasonry. Human beings 

are great unifiers. They want to unify languages, markets, and currencies. Look 

at the official introduction of the Euro in January, 2002. It is a different thing to 

create a common European currency, and even this was not an easy step and was 

met with many forms of protest. People have often attempted, but never 

managed to create a universal language, like Ido, Unitario, Volapük, Esperanto, 

and so on. Such attempts remained unsuccessful since these artificial languages 

are based on grammar - they are not a "culture" like Freemasonry. 

Thus comments the first Grand Master of the Grand Lodge of Quebec, John 

Hamilton Graham, in a publication from 1892 on the universality, eternity, and 

cultural value of Freemasonry: 

The fact of its time-immemorial age, and its world-wide prevalence 

shows, that as to its moral principles; - its social order; its system of 

jurisprudence and government; its stability and permanence; its 

educating influence; its adaptability to the condition, needs, and 

aspirations of a free and progressive people; its humanizing efficacy; its 

non-proselyting and non-partisan character; its practical and allcomprehensive 

voluntary charity; and, in short, its raison d'être and its 

modus vivendi et operandi; - it contains within itself the essential and 

necessary elements of a true, universal brotherhood, destined to exist 

and prosper, world without end. 2106 

With this, we would like to shift from the universality of Freemasonry to the 

universality of the Masonic language. It is a fact that in the beginning of the 

Craft, universality concerning the ritualistic language was impossible because it 

was forbidden to print rituals and manuals. Of the 18 th century, we have only a 

few exposés written by former Masons or anti-Masons mainly to denounce the 

Craft. As Duncan puts it, "[i]t is almost unnecessary to argue the question in 

relation to Uniformity of Work, because such can never be [...], as long as we 

live up to the teachings of the Fathers and communicate, orally, the mysteries to 

candidates. To obtain uniformity, the work must be written, and that will never 

be done, so long as Freemasons regard their obligations." 2107 This was said by 

the writer of a Masonic exposé in the late 1800's which he intended to be a 

guideline for neophytes. As we have seen, in the 19 th century rituals were 

printed. They were even a little camouflaged, being mostly very small (so as to 

fit into the white gloves), with a black cover, some without a title or title page, 

and more or less coded. But even after the overcoming of the hindrance of oral 

2106 Quoted from Graham in Stillson (ed.), p. 697. 

2107 Duncan, p. 268.


tradition, there was no uniformity gained since numerous different ritualistic 

versions were circulated. In America, they mostly appeared in cipher, many 

States using a different form of thereof. Maybe we can compare it to the Bible: 

of it, there also exist different versions, e.g. the King James' Bible, or Luther's 

translation, but after all - Bible is Bible, the teaching remains the same. Such it is 

the case in Masonry. The principles of Freemasonry stay the same, regardless of 

minor differences in their verbiage. So we come to the question whether 

uniformity in the verbiage is indispensable at all. 

Uniformity in all things is not absolutely necessary, nor was it ever so 

considered. It cannot be expected that different persons will 

communicate the same ideas in precisely the same language; besides 

language changes in its import and ideas change with the progress of 

science and advance of philosophy. It was well enough for the ancients 

to advance that the sun rises in the East, that this earth is stationary [...], 

and that the sun moves around this little globe [...]. Now, by a change of 

verbiage, the ideas are expressed consistent with sound philosophical 

principles, as the sun in the east opens and adorns the day, etc., and thus 

it must necessarily be in relation to Masonic language and Masonic 

ideas. The language used to express an idea several thousand years ago, 

or even a few hundred years ago, would be unintelligible, and not 

understood. To expect uniformity of language for all time, is a vain 

expectation, and can never be attained. 2108 

Thus, it seems as if uniformity of the Masonic language is not so crucial at 

all. However, the Masons have acquired a good deal of universality regarding 

their diction. We will now see whether it is possible to categorize the language of 

Freemasonry and to compare it with other forms of language not considered the 

standard. 

Firstly, we will compare the Masonic language to a hieroglyphic language, 

the Egyptian one. As has been stated before, especially in the 19 th century 

Masonic historians have tried to trace back their fraternity to the ancient 

Egyptian mysteries, which resulted from the error of equalizing the picture 

writing of the two. However, there is a striking difference between Egyptian 

picture writing and the Masonic one, which becomes evident when one tries to 

tell a whole story using only Masonic symbols - this does not work. The 

Egyptians were able to "write" entire stories using pictures: 

Picture writing whether of the Egyptian, Indian, or Mongolian forms, 

can tell a connected story with qualifications and modifications, but 

each symbol, Masonic or otherwise, presents simply a single, separate, 

stereotyped idea, thought, or principle with no provision for 

interrelation or serial composition. The difference will be at once 

2108 Quoted in Duncan, p. 269, from a then popular Masonic journal, the Key Stone.

858 


apparent if one will attempt to tell some simple story using only 

Masonic symbols. 2109 

Secondly, we are going to inspect the group of somehow marginalized or 

isolated members of society who possess a so-called "minority language." The 

Masonic "argot" cannot be considered a "minority language" in the strictest sense 

of the word, because "linguistic minority" refers to indigenous and 

autochthonous populations, or to communities so well established that they can 

be properly regarded as the historic occupants of the territories in which they 

live. 2110 Such communities are also described as "internal colonies," for example 

ethnic groups like the Magyars and the Croats of Burgenland in Austria, the 

Gaels of Scotland, the Lowland Scots, the Welsh, the Cornish, the Corsicans and 

the Bretons in France, the Piedmontese or the Sards in Italy, the Catalans and the 

Basques in Spain, or the Jurassians or the Rhaetians in Switzerland, and many 

more. All these groups are ethnic, whereas Freemasons are multi-cultural. 

Masons do not occupy a certain territory - even if they originated in England. 

They are wandering and establishing affiliations anywhere. And with that kind of 

extension of the "chain of brotherhood," we can hardly speak about a "minority" 

language any more. It is rather a diaspora of a technical and philosophical 

language. 

The in-group languages of certain fields of profession, for example the 

technical expressions of computer language, come closer to the system of the 

Masonic language since they are not founded on grammar but on a special 

philosophy or trade. However, they are only a useful means to help the in-groups 

to better understand the technical terms of their profession, and to create a social 

bond between them. The Masonic language is a "trade language" as well since it 

employs terms derived from the operative masonic craftsmen. But technical ingroup 

languages do not comprise moral teachings, charity, or religious allusions 

valued by so many people. All this is to be found in the symbolic "language" of 

Freemasonry. 

La possibilité d'une langue unique pour tout l'univers est un vieux rêve 

humain. Leibniz s'y était intéressé. 

Universelle, la Franc-Maςonnerie ne l'est-elle pas par son 

symbolisme? Tel signe n'est-il pas compréhensible entre maςons ne 

parlant pas la même langue? En partant de cette vue, l'idée d'un langage 

commun à tous les peuples a souvent trouvé chez des francs-maςons, 

assurément idéalistes, d'ardents défenseurs. Aussi existe-t-il des loges 

travaillant en espéranto, limitées, il est vrai, aux obédiences non 

reconnues, en ce qui concerne la France. 2111 

2109 CME, p. 225. 

2110 Stephens, Preface (no page number given). 

2111 DFM, p. 217.


The Masonic "language" is a whole social system. Masons converse in 

English, French, German, Italian, Russian, in many different languages around 

the globe, but their different grammatical systems are united by one common 

symbolic interpretation. The Masonic universality comprises rites, symbols, 

ideology, even theology - a common factor that is missing in planned languages. 

Although there are many local differences, all Masonic systems are based on the 

same principles. 

C'est que la Franc-Maçonnerie est protéiforme et qu'elle présente des 

aspects si divers qu'ils peuvent apparaître aux esprits non avertis comme 

s'excluant les uns les autres. Ils seront tentés de dire qu'il y a pas une 

Maçonnerie, mais des Maçonneries. Cependant l'unité s'établit par le fait 

que toutes les organisations qui peuvent valablement se réclamer de 

l'Ordre sont fondées sur la base solide d'un ensemble de principes 

essentiels: 

- obéissance à la loi morale 

- fraternité 

- tolérance 

- bienfaisance [...] 

- discrétion. 2112 

Excluded from the enumeration in the quotation above is the ritual. We have 

viewed in the preceding chapters the arguments of different members of the Craft 

for and against a true preservation of the ritualistic texts. There is "much ado 

about nothing," for the problem lies not in the uniformity of words. As the 

following quotation from an American encyclopedia of Freemasonry underlines, 

the ritual is "but the garment of the body," the outward appearance, while the 

doctrine and the symbolism of the fraternity remain the same everywhere: 

In each Masonic jurisdiction it is required, by the superintending 

authority, that the ritual shall be the same; but it more or less differs in 

the different Rites and jurisdictions. But this does not affect the 

universality of Masonry. The ritual is only the external and 

extrinsic form. The doctrine of Freemasonry is everywhere the 

same. It is the body which is unchangeable - remaining always and 

everywhere the same. The ritual is but the outer garment which covers 

this body, which is subject to continual variation. It is right and 

desirable that the ritual should be made perfect, and everywhere alike. 

But if this be impossible, as it is, this at least will console us, that while 

the ceremonies, or ritual, have varied at different periods, and still vary 

in different countries, the science and philosophy, the symbolism and 

the religion, of Freemasonry continue, and will continue, to be the same 

wherever true Masonry is practised. 2113 

2112 Corneloup, p. 11/12. 

2113 EOF, p. 627.

860 


Here, we would like to ponder upon the expression "true Masonry," under 

which we understand Craft Masonry, i.e. the first three degrees (maybe 

comprising the Holy Royal Arch). In history, there were attempts at other forms 

of Masonry which contained other "languages;" however, these became obsolete 

or at least less universal than the one Masonry the profane world means when 

referring to it. 

This is so because the universality of the Masonic language depends on its 

diversity and also on the sort of the trade that is used in its technical language. 

Craft Masonry, as we have seen, draws its metaphors from the language of the 

stonemasons' guilds. This is the most wide-spread and most successful form of 

Masonry. There were and are other Masonic orders using a different background 

to draw their vocabulary from, for example from the field of chivalry. A very 

striking example of an unsuccessful attempt is the Order of Argonauts, a German 

androgynous Masonic society founded about 1775 by brethren of the Rite of 

Strict Observance. Its ritual is based on Jason's voyage in the ship Argo in search 

of the Golden Fleece (also a quest story). The ritual leans on this Hellenistic saga 

and employs a corresponding terminology: thus were "many of the symbols 

taken from this source, such as meeting upon the deck of a vessel, the chief 

officer being called Grand Admiral, and the nomenclature of parts of the vessel 

being used. The motto was Es Lebe die Freude, or Joy forever." 2114 The ritual 

was worked in a temple on an island situated in the pond of Riddagshausen, and 

the terms borrowed from navigation were "Großadmiral", "Steuermann", 

"Schiffsgeistlicher," and others. 2115 This order ceased in about 1787. 

We thus can see that a limited technical terminology that only deals with 

ships proves fatal for a fraternity. It might exist several years, or even a hundred 

years, but then is doomed to fail due to a lack of interest of the masses in the one 

topic offered. How many are interested in chivalry today and want to be called a 

Sublime Illustrious Knight? We just have to look at the uncountable rituals and 

degrees of the most pompous titles that have vanished (e.g. in Coil's Masonic 

Encyclopedia under the entries "rituals," "rites," or "degrees") after they have 

had their time of attracting candidates with their hocus-pocus. This is especially 

true for many of the High Degrees or Hauts Grades that were founded from the 

18 th century onward, and which wanted to add to Masonry but instead often 

created superfluous bunk. Craft Masonry appears less unworldly, and it has 

chosen the right mixture of symbolism, technical language, religion, philosophy, 

tolerance, in some cases even politics, benefit, security, friendship, and 

sociability, that still interests men and women of today. Moreover, the Great 

Architect is a very proper metaphor for the creator of the earth, and better chosen 

than ship metaphors like admiral, etc. Everyone can easily compare God to a 

builder. 

But it would be a mistake to declare the Masonic language a religious 

language. We have seen that the Grand Orient of France does not even require 

the belief in a Supreme Being. Of course, Biblical metaphors are employed, but 

2114 EOF, p. 76. See also CME, p. 70. 

2115 Cf. IFL, p. 92.


Christianity or Judaism are not the purpose of this society of tolerance. As Grand 

Orator Major Augustus E. Barnett said in a speech before the Grand Lodge of 

Florida in 1927, Masonry borrows from many religious and philosophical 

concepts: 

It takes the best from Greece: Be moderate, know thyself; from Rome: 

Be strong, order thyself; from Confucius: Be superior, correct thyself; 

from Buddha: Be disillusioned, forget thyself; from Islam: Be 

submissive, bend thyself; from Judaism: Be holy, conform thyself; from 

Materialism: Be efficient, cultivate thyself; from Dilettantism: Be broad, 

enjoy thyself; from Christianity: Be God-like, give thyself. 2116 

The language of Freemasonry is a ritualistic language. You can speak it, and 

you can live it. This explains its being so popular and much wider spread than an 

invented language like Esperanto. Freemasonry offers more to its adherents. In 

any case more than grammar and spelling. It offers social, economic, and 

sometimes even political advantages, a huge circle of friendship, and the joy of 

participating in exclusive and thrilling ceremonies. It is ego-boosting. Which 

language can boast that of itself? While planned languages like Esperanto remain 

the hobby-horse of a few intellectuals, Freemasonry is also open to less well-off 

and less educated people. Esperanto is the same in every country. It opposes the 

native language. Freemasonry, in spite of its universality, does not overrun 

cultures. The Masonic language is spoken in the native languages of the 

individual countries. It leaves to each country a big enough portion of selfdefinition. 

And for those Masons living as foreigners in a certain country but still 

wanting to speak their own language, there exist the so-called "Language 

Lodges": "This name is applied to lodges which do not differ from other lodges, 

except that they work in the mother tongue of their members rather than in that 

of the country in which the lodge is located or of the Grand Lodge to which it 

owes allegiance." 2117 Examples for such "Language Lodges" are Schiller Lodge 

No. 66 at Newark, which worked in German, but whose German language 

privilege and charter were revoked by the Grand Lodge of New Jersey during 

World War I; or Pilgrim Lodge No. 238 at London, warranted by the Grand 

Lodge of England, which still works in German; or the Roman Eagle Lodge No. 

1600 at Edinburgh, warranted by the Grand Lodge of Scotland in 1785, which 

even worked in Latin. 2118 

The introductory Chapter 2. on the historical background of Freemasonry in 

different geographical areas has already anticipated the most striking divergences 

of the kinds of Masonry. To summarize the particular paths Freemasonry has 

taken in the various nations, we would like to include here an analysis of the 

development in England, France, and Germany. Thus, Kischke says, 

2116 Quoted in Myler, p. 478. 

2117 CME, p. 370. 

2118 Cf. ibid.

862 


[d]ie Engländer haben die Freimaurerei zu einer Ersatzreligion gemacht, 

indem sie auf Gottesanerkennung und Auflegen der Bibel als "Buch des 

Heiligen Gesetzes" bestanden und heute die Regularität einer Großloge 

davon abhängig machen. 

Die Franzosen - Grand Orient - sehen die Freimaurerei als 

Kampfinstrument für sozialpolitische Veränderungen im Sinne der 

französischen Aufklärung und der Ideale der Französischen Revolution. 

Die Deutschen sind in der Freimaurerei auch einen eigenen Weg 

gegangen. Für sie waren und sind hohe Ideale und 

Harmonievorstellungen bestimmend. Wer aber nach hohen Idealen 

strebt, verliert leicht den Boden unter den Füßen, und die Fähigkeit zu 

kritischer Selbstbeurteilung geht dabei verloren. 2119 

Kischke sees the situation of Masonry with extremely critical eyes, especially 

with regard to German Masonry. He argues that in our time, Freemasonry cannot 

distance itself from the whole of society. The threats to and the problems of 

society today differ from those at the time of foundation of Masonry. They are 

not confined to certain social classes, groups, or states any more but concern the 

whole civilization of the world. Such threats can be, for example, environmental 

pollution, ecological disasters, terrorism, etc. Kischke warns that Freemasonry 

could develop the trend to degenerate to a social club with high pretensions, 

nursing harmony and conviviality, giving some pennies to charity and feeling 

good about that. Such a development would be a decline of the ethical tenets of 

the fraternity. As Kischke puts it, 

[w]ird die Gesamtgesellschaft von der Freimaurerei überhaupt nicht 

angesprochen [...], dann leidet die Ernsthaftigkeit des gesamten 

ethischen Anliegens erheblich [...]. Das ethische Anliegen versickert 

gleichsam im Bewußtsein des subjektiven Wohlbefindens und des 

Interessenegoismus; d.h., der Freimaurer empfindet sich subjektiv als 

guter Mensch, weil die Loge diese Haltung in ihm einseitig erzeugt [...]. 

Freimaurerei degeneriert damit zum blanken egoistischen 

Harmoniestreben, zum exklusiven Sich-besser-Fühlen hinter 

verschlossenen Türen. Man gibt eine kleine Spende für karitative 

Zwecke, die objektiv kaum etwas bewirkt, subjektiv aber das Gefühl 

vermittelt, humanitär etwas Gutes getan zu haben. Anders formuliert: 

Die Freimaurerlogen beginnen in solchen Fällen, sich in spießerhafte 

Subkulturen zu verwandeln, mit den Kernpunkten Harmonie, 

Geselligkeit und Brauchtumspflege, sie degenerieren zum 

Geselligkeitsverein mit gehobenen Ansprüchen [...]. 2120 

2119 Kischke, p. 162/163. 

2120 Kischke, p. 144/145.


Thus, we see that the inter-action with society as a whole is crucial for 

Freemasonry. We think that no better example could be chosen than that of 

Prince Hall Masonry for colored people, dealt with in Section 3.3. More than in 

any other race, Freemasonry among the blacks has been a fundamental 

sociopolitical institution, helping a suppressed in-group to gain a proud selfdefinition 

and adherence to the moral and behavioral codes of an aspiring middle 

class: 

It has helped create an integrated self-image for the individual black 

Mason as an upstanding American citizen; it has helped psychologically 

bind the black Mason to white society by enabling him to identify with 

the Caucasian middle class; it has created a haven within the larger 

black society where bourgeois Negroes have received protection from 

the life style of the nonbourgeois blacks who surrounded them; and 

while having helped to create a positive sense of community among its 

middle-class adherents, it has served to estrange them from the mass of 

black people. 2121 

If the European trend of lacking social interaction manages to root in 

Freemasonry, it may become merely another social club, and this would sooner 

or later be the end of Freemasonry as such. We have witnessed the decline of 

other fraternal organizations that had "nothing behind the façades" and offered 

just some nice imagery and hollow words, or an overcome benefit system 

provided nowadays by the state. It is also to be doubted that quasi-Masonic 

youth organizations will be able to keep up in the future, such as the Order of the 

Rainbow for Girls and the DeMolays. The youth of today seems to be more 

interested in Techno, Rave, and "XTC" than in metaphors of beautiful rainbows, 

or the martyrdom of a Knights Templar hero burning on the stake. It is hard to 

imagine that an ethical, patriotic education of the young generation can be 

achieved via fraternal orders in the future. Maybe the thrill of secrecy will be the 

only tie that binds the young people to such organizations, for mysteries will 

never lose their appeal to humankind. 

It has often been said that Masonry is losing its members due to the members' 

high average age and a lack of candidates. This general demise of fraternity 

membership may have been caused by the fact that such organizations are losing 

their old social functions. Two generations ago, for example, one went to church 

or became a member of a fraternal association for many hidden social reasons, 

such as learning of whose crop was doing well, what was the latest fertilizer to 

use, who was trying a new type of chicken to lay eggs, etc. The old social 

functions of such "gathering places" are no longer needed, for they have been 

replaced by technology and by the instability of the local social group. We would 

further like to argue that Freemasonry, just as other institutions like the church, 

in the past has been useful to enhance social definitions (e.g., maleness), 

reassuring its members of the legitimacy of being apart from others - hence, the 


864 


barriers against people that are different (like colored people, Jews, women, etc.). 

As such values have become less and less "politically correct," the viability of 

structures that legitimize them have become less acceptable by the modern 

citizen as well. 

However, if the Masons of today will make an effort to introduce several 

modifications, such as have been proposed by many progressive Masonic 

individuals with regard to the abolishment of secrecy, the acceptance of colored 

people, and the admittance of women, etc., there might be a revival. From 

personal knowledge we can only support this thesis, since we have witnessed 

high membership especially in the up-coming German female lodges which 

shows that the interest of the population in the fraternity is still there. This is not 

to be understood as an advertisement for the order. Everyone must judge for 

himself or herself how much symbolism is needed to be enlightened. It need not 

be "further light in Masonry." However, as a field for linguistic studies, 

Freemasonry will never lose its attraction, for its beautiful and peculiar 

"language," as universal as it may be, literally is a "Royal Art." 

2122 GHCDF, p. 595. 

The sacred and universal principle of the royal art, which unites men of 

the most opposite tenets, of the most distant countries, and of the most 

contradictory opinions in one indissoluble bond of affection, so that in 

every nation a Mason finds a friend, and in every clime a home, has 

been amply denominated the mystic tie, and the Fraternity are often 

termed "Brethren of the Mystic Tie." 2122

11. Bibliography 

11.1 Primary Literature 

Chapter 11 - Bibliography 865 

AGIS-VERLAG Baden-Baden (ed.). Europäischer Freimaurer-Kalender. Almanach 

Maςonnique de l'Europe. European Masonic Calendar. Agis Verlag GmbH Baden-Baden, 1966. 

A LEWIS (MASONIC PUBLISHERS) LTD. (publ.) Emulation Ritual. First published 1969. 

Sixth and revised edition 1980, London. (As demonstrated at the Emulation Lodge of Improvement, 

London and with whose approval this ritual has been compiled and published.) 

ALLEN PUBLISHING CO. 42. IN HOC SIGNO VINCES. A Valuable Aid to the Memory. 

Revised edition. New York: Allen Publishing Company, 1950. 

-- 3. King Solomon and His Followers. N Y. A Valuable Aid to the Memory. Strictly in 

Accordance with the Latest Authors. Brooklyn, N.Y.: Allen Publishing and Supply Company, 1903. 

(Copyrighted 1894, by C. Gavitt.) 

-- 333. KING SOLOMON And His Followers. N Y. A Valuable Aid to the Memory. Revised 

edition. New York: Allen Publishing Company, 1951. (Copyright 1894, by C. Gavitt.) 

ALTAIR LODGE, No. 601, F. & A.M., Brooklyn, N.Y. (published under the auspices of ~). 

Odes for the Use of Masonic Lodges. New York: Van & Co., 1889. 

ANDERSON, PROF. L. H. The Silent Friend. A Key to Rapid and Honest Wealth. Containing 

Valuable Recipes and Formulas for Making the Latest and Most Valuable Preparations Now on the 

Market, Together with Practical Rules by which Wealth May be Acquired to Satisfy Even a Miser. $ 5 

to $ 50 per Day Easily Made by Utilizing these Rare and Valuable Secrets, Money-Making 

Inventions, Old and New Discoveries and Practical Receipts. Compiled by Prof. L. H. Anderson, At a 

Cost of Hundreds of Dollars. Price only $ 2.00. Chicago: The National Institute, Masonic Temple, 

1895. 

ANONYMOUS. Arranged from the Craftsman and Templar's Text-Book. The Chapter and 

Council Manual: A Ritual of the Mark, Past, Most Excellent Master, and Royal Arch Degrees, Royal 

and Select Masters Degrees, and the Order of High Priesthood. Also, Ceremonies upon Constituting, 

Dedicating and Installing Officers of Chapters and Councils, and Installation Ceremonies of Grand 

Chapters and Grand Councils. Cincinnati: Jacob Ernst and Company, A.D. 1867, A. Inv. 2397. 

ANONYMOUS. Arranged from the Craftsman and Templar's Text-Book. The Freemason's 

Companion: A Ritual of the Entered Apprentice, Fellow Craft, And Master Mason's Degrees, The 

Past Master's Degree, With the Several Forms and Ceremonies Pertaining Thereto. Also, The 

Ceremonies For Installing The Officers of Grand Lodges. Cincinatti: Jacob Ernst and Company, A.L. 

5869, A. D. 1869. 

ANONYMOUS. Masonic Proverbs, Poems & Sayings. New Reprint. Kila, MT: Kessinger 

Publishing, LLC. No date given. 

ANONYMOUS. The Text Book of Freemasonry: A Complete Handbook of Instruction to all 

the Workings in the Various Mysteries and Ceremonies of Craft Masonry, Containing the Entered 

Apprentice, Fellow-Craft, and Master Mason's Degrees; the Ceremony of Installation of the W. 

Master and Officers of the Lodge; together With the Whole of the Three Lectures; also the Ceremony

866 

Chapter 11 - Bibliography 

of Exaltation in the Supreme Order of the Holy Royal Arch. A Selection of Masonic Songs, etc. 

Illustrated with Four Engravings of the Tracing Boards. Compiled by a Member of the Craft. Third 

Edition Revised with Additions. London: William Reeves, 1881. 

BIBLE: Presentation Holy Bible, containing the Old and New Testament for Use of The Craft. 

(With biblical references of especial interest to Freemasons.) Printed and bound in Great Britain by 

Collin's Clear-Type Press, London and Glasgow, no date given (presumably 1940s). (Distributed by 

The Masonic History Company, Chicago, IL.) 

-- The New Standard Alphabetical Indexed Bible. HOLY BIBLE (Authorized or King James 

Version). School and Library Reference Edition. Containing the Old and New Testaments. Translated 

out of the original tongues and with all former translations diligently compared and revised, To 

which are added Many Unique Features of the Bible. Red Letter Edition. Pictorial Pronouncing 

Dictionary and other Interesting Instructive Features. Designed to aid students and readers to a 

fuller, clearer and easier understanding of many thousands of educational features and references. A 

family bible beautifully illustrated with colored paintings. Chicago, Illinois: The John A. Hertel Co., 

1960. 

BLANCHARD, CHARLES A., D.D. Modern Secret Societies. A Brief Treatise for Busy 

People and Specially Intended for Ministers and Teachers. London, England: Britons Publishing 

Company, 1903. 

BOUTELLE, CLARENCE MILES. Man of Mt. Moriah. (1898) Reprint. Kila, MT: Kessinger 

Publishing, LLC. No date given. 

BRICKTOP. The Knights of Pythias Shown Up. New York: Macoy Publishers & Masonic 

Supply Co., 1884. 

BROCKETT, F.L., Past Master Lodge No. 22. The Lodge of Washington. A History of the 

Alexandria Washington Lodge, No. 22, A.F. and A.M. of Alexandria, VA., 1783-1876. Compiled from 

the Original Records of the Lodge by F. L. Brockett, Past Master Lodge No. 22. Together with an 

Appendix bringing the Record Down to the Close of the Nineteenth Century. By Alfred G. Uhler, Past 

Master Lodge No. 22. Alexandria, VA.: Published by the Lodge, G. H. Ramey & Son, Publishers, 

1899. 

BROWNE, C.M. (M.C., O.B.E., Dep. Dist. G.M., Nigeria, P.G.D.; compiled by ~). Nigerian 

Ritual as Taught in Emulation Lodge of Improvement. London: A Lewis (Masonic Publishers) Ltd. 

(privately printed and published), 1952. 

BUCHANAN, PETER. Masonic Gags & Gavels. Addlestone, Surrey: Lewis Masonic, Ian 

Allan Regalia Ltd., 1995. 

CHASE, GEO. WINGATE. THE MASONIC HARP: a Collection of Masonic Odes, Hymns, 

Songs, &c For the Public and Private Ceremonies and Festivals of the Fraternity. A facsimile reprint 

of the first edition, Published at Boston, Massachusetts by Oliver Ditson and Company. With a 

Commentary by Sion M. Honea. Volume twenty-nine Of the publications of The Masonic Book 

Club. (Limited edition of 1,500 numbered for members of the club, this being N°. 958.) 

Bloomington, Illinois: The Masonic Book Club, 1998. 

CLAUDY, CARL H. Where Your Treasure Is ... Twelve Masonic Plays. Washington, D.C.: 

The Temple Publishers, 1946. 

COLEMAN, HENRY R., Rev. Light From the East. Travels and Researches in Bible Lands in 

Pursuit of More Light in Masonry. Louisville, KY: Published by the Author, 1913. (Copyright 1881 

by Rev. Henry R. Coleman.)


COMMISSION on Masonic Education, Masonic Temple, Detroit, Mich. And Board of 

Gerneral Activities, Masonic Hall, New York (ed.). Dollar Masonic Library In Ten Volumes. Vol. I: 

Introduction to Freemasonry by H.L. Haywood. Vol. II: Songs of the Craft by Wilbur E. Nesbit, 

Douglas Malloch and others. Vol. III: Freemasonry and the Drums of 'Seventy-five by Sidney Morse. 

Vol. IV: Our Lodge Portrait Gallery by Roe Fulkerson. Vol. V: Twice Two Is Four by Malcolm W. 

Bingay, And Other Essays. Vol. VI: The Man Who Would Be King by Rudyard Kipling. Vol. VII: 

Facts and Fables of the Craft by H.L. Haywood. Vol. VIII: The Soul of the Craft by Joseph Fort 

Newton. Vol. IX: The Walrus and the Carpenter by H.L. Haywood. Vol. X: The Little Masonic 

Dictionary by W.L. Boyden. USA: Masonic News, 1927. 

COOK, LEWIS C. "WES" (ed.) Did You Know? Vignettes in Masonry from the Royal Arch 

Mason magazine. Missouri: The Missouri Lodge of Research, 1965. 

-- Sword And Trowel. The Story of Traveling and Military Lodges. In: Transactions of the 

Missouri Lodge of Research. Volume No. 21. Compiled by John Black Vrooman and Allen E. 

Roberts. Fulton, Missouri: The Ovid Bell Press, 1964. 

COUSTOS, JOHN. Free-Masonry Persecuted! The Unparalleled Sufferings of John Coustos; 

Who nine times underwent the most CRUEL TORTURES ever invented by man, and sentenced to the 

Gallies, four years, by command of the Inquisitors of Lisbon, in order to extort from him the 

SECRETS OF FREE MASONARY. To which is added, A Selection of MASONIC SONGS. Boston: 

printed for the purchasers. February 1817. 

COWAN, JAMES T. (publ.). The 'Standard' Ritual of Scottish Freemasonry. Comprising: The 

Ceremonies of Opening and Closing in the Three Degrees. The Questions before Passing and 

Raising. The Ceremonies of Initiation, Passing, and Raising, with the Charges and Explanations of 

the Three Tracing Boards, Accompanied by Illustrations of the Tracing Boards. The Ceremony of the 

Mark Degree. Edinburgh: Printed and Published by James T. Cowan, 1915. 

CRAIN, JOSEPH E. Hundred Years History Tipton Lodge No. 33, F. & A.M. Historical 

Abridgement of Essenes and Antiquity of Free Masonry, its Decadence and Revival, Introduction in 

America, its Establishment in Indiana, and Induction in Logansport, Cass County. Logansport, 

Indiana: Tipton Lodge No. 33, F. & A.M., 1928. 

CROKER, Wor. Bro. A.B., LL.B. History of Grand Lodge of Antient, Free and Accepted 

Masons of New Zealand 1890 - 1940 by Wor. Bro. A. B. Corker, LL.B., Past Master of New Zealand 

Pacific Lodge, No. 2. Published by R.W. Bro. H. A. Lamb, Grand Secretary, for and on behalf of the 

Grand Lodge of New Zealand. Christchurch: Coulls Somerville Wilkie Limited, General Printers, 

Cashel Street, 1940. 

DAGGETT, W.W., 32° (publ.). A Lodge Cipher to a Correct and Comlete Work. And in 

addition thereto, PRINTED IN FULL are the Monitorial Instructions for all the degrees; the twentyfive 

Ancient Landmarks of the Craft, and an Appendix of valuable information consisting of test oath, 

prayers, odes, charges, addresses, soliloquies, etc., etc. Eighth Edition. Oshkosh, Wis.: 1909. 

DONALDSON, PASCAL. (ed) The Odd-Fellows’ Offering, for 1847. New York: John G. 

Treadwell, MDCCCXLVII. 

DOSS, T. E., Grand Secretary (compiled by ~). The Masonic Code being a Complete Digest of 

All the Regulations, Laws, Approved Rulings, Decisions, and Enactments of the Grand Lodge of 

Tennessee. Now in force, as recorded in its Constitution, Landmarks, Edicts, the Tennessee Textbook, 

the Tennessee Craftsman, previous editions of the Masonic Code and all the proceedings of the 

Grand Lodge of Tennessee. Containing also Quotations from the Best Masonic Authorities altogether 

constituting The Law, Which governs in all matters pertaining to the Fraternity of Free and Accepted 

Masons in the Jurisdiction of Tennessee. Compiled by Order of the Grand Lodge Proceedings 1958, 

Page 113 (14). Seventh edition, revised 1958. Kingsport, Tennessee: Kingsport Press, Inc., 1958.

868 


DOVE, JOHN, M.D. (originally compiled by ~ ; Grand Secretary of the Grand Lodge of 

Virginia from 1835 to 1876.) Virginia Text Book containing "The book of Constitutions" Illustrations 

of the Work, Forms and Ceremonies with a Digest of the Laws of the Grand Lodge of Virginia. 

Nineteenth Edition. With amendments and annotations to February 10 th , 1944. Highland Springs, 

Virginia: Masonic Home Press, 1944. 

DUNCAN, MALCOLM C. Duncan's Masonic Ritual and Monitor; or, Guide to the Three 

Symbolic Degrees of the Ancient York Rite and to the Degrees of Mark Master, Past Master, Most 

Excellent Master, and the Royal Arch. Explained and Interpreted by Copious Notes and Numerous 

Engravings. Third edition, with additions and corrections. New York: Fitzgerald Publishing 

Corporation. No date given (presumably 1920's). 

EASTMAN, LUKE BR. Masonick Melodies, being a choice selection of the most approved 

Masonick songs, duets, glees, catches, cannons, hymns, odes, dirges, and choruses. Appropriate to 

all Masonick occasions, the whole Set to Musick: and respectfully dedicated to The Most Ancient and 

Honorable Fraternity of Free And Accepted Masons. Boston: Printed for the Author by T. Rowe, 

1818. 

EBERS, CARL FRIEDRICH. Sarsena oder der vollkommene Baumeister, enthaltend die 

Geschichte und Entstehung des Freimaurerordens und die verschiedenen Meinungen darüber, was er 

in unsern Zeiten seyn könnte; was eine Loge ist, die Art der Aufnahme, Oeffnung und Schließung 

derselben, in dem ersten, und die Beförderung in dem zweiten und dritten der St. Johannesgrade; so 

wie auch die höhern Schottengrade und Andreasritter. Treu und wahr niedergeschrieben von einem 

wahren und vollkommenen Bruder Freimaurer. Aus dessen hinterlassenen Papieren gezogen, und 

unverändert zum Druck übergeben. Im Jahre 5617.Mit einer "Vorrede zu diesem Buche für Personen 

die es kaufen wollen". (Nachdruck der Ausgabe) Bamberg: Kunz, 1817. 

ELLIS, EDWARD S., A.M. Low Twelve. "By their Deeds ye Shall Know Them". A Series of 

Striking and Truthful Incidents illustrative of the fidelity of Free Masons to one another in times of 

distress and danger. New York: Macoy Publishing and Masonic Supply Co., 1913. 

EMMERSON, M.E. (a compilation by ~). Fraternal Poetry and Prose. New York, N.Y.: Press 

of Henry Emmerson. No date given. 

EZRA A. COOK (Pub.). Revised Oddfellowship Illustrated. The Complete Revised Ritual of 

the Lodge and Encampment and the Rebekah Degree, Profusely Illustrated. With an Historical 

Sketch of the Order, and an Introduction and Critical Analysis of the Character of Each Degree by 

Pres't J. Blanchard of Wheaton College, and Foot-Note Quotations from Standard Authorities of the 

Order, Showing its Character and Teachings. Chicago, Illinois: Ezra A. Cook, Publisher, 1881. 

-- Standard Freemasonry Illustrated. Full Ritual and Secret "Work" of The Three Blue 

Lodge Degrees. Profusely illustrated. The Webb work by a Past High Priest. Over One Hundred 

Illustrations, Several of the full page, give a pictorial representation of the Lodge-Room and chapter, 

ceremonies of the degrees, dress of candidates, Signs, Grips, etc. A Historical Sketch of the 

Institution and a Critical Analysis of the Character of Each Degree, by President J. Blanchard of 

Wheaton College. Monitorial Questions and nearly Four Hundred Notes from Standard Masonic 

Authorities, confirm the truthfulness of this Exposition and Show the character of Masonic Teaching 

and Doctrine. Chicago: Ezra A. Cook, Pub., Inc., 1921. 

FACON, ROGER; PARENT, JEAN-MARIE; VASSAUX, WILLY and A.D.N. n.v. (ed.). De 

Zuilen van Salomo. HIRAM. (Dutch comic.) Brussel: Helyode Uitgeverij, 1991. 

GENERAL GRAND CHAPTER, ORDER OF THE EASTERN STAR (published by the 

authority of the ~). New Ritual of the Order Eastern Star. Copyrighted 1929. Fifth Edition as 

Amended. Washington, D.C.: General Grand Chapter, Order of the Eastern Star, September 1940.


-- Ritual of the Order Eastern Star. Copyright 1890. Twenty-Sixth Edition as Amended, 

September 1901. Chicago, Ill.: General Grand Chapter, Order of the Eastern Star, June 1912. 

GEORGE, P.W. The Lodge in Friendship Village and other stories. A facsimile reprint of the 

original The Lodge in Friendship Village published by The John Day Company in 1927. Foreword by 

Richard Harter Brown, Past Master, The American Lodge of Research. Vol. 18. Bloomington, 

Illinois: The Masonic Book Club, 1987. 

GOULD, ROBERT FREKE (late 31 st Regiment, Barrister-at-Law, Past Senior Grand Deacon, 

England). Collected Essays & Papers Relating to Freemasonry. (Signed Copy.) Belfast: William 

Tait, 1913. 

GRAND CHAPTER OF CALIFORNIA. Songs for Community Singing. Fifty-fifth Annual 

Session of the Grand Chapter of California. Order of the Eastern Star. City of Sacramento: October, 

1928. 

GRAND CHAPTER OF ROYAL ARCH MASONS OF THE STATE OF CALIFORNIA. 

Ritual of the Grand Chapter of Royal Arch Masons of the State of California. Approved by the Grand 

Chapter April 28, 1986. 1993 edition. No place or publisher given. 

GRAND IMPERIAL CONCLAVE (published under the authority of ~). The Ceremonies of 

the Masonic and Military Order of the Red Cross of Constantine. Ritual No. 1. 1967. 

GRAND LODGE & PROVINCIAL GRAND LODGE OF MARK MASTER MASONS. 

Mark Rituals, No. 1. Ceremony of Advancement with Form of Opening and Closing a Mark Master 

Masons' Lodge. London: 1920. 

-- Mark Rituals, No. 2. Ceremonies of Opening and Closing Grand Lodge & Provincial 

Grand Lodge And Form of Installation of W.M. London: 1926 (reprint 1935). 

GRAND LODGE OF CALIFORNIA. Constitution of the M. W. Grand Lodge F. & A. M. of 

the Jurisdiction of California. Annotated. Adopted October 13, 1911 as amended to and including 

October, 1923, including also Masonic Parliamentary Law. Tenth edition. San Francisco: 1923. 

GRAND LODGE OF CANADA A. F. & A. M. Masonic Musical Ritual for The Ceremonials 

of Craft Degrees. Province of Ontario, Canada: The Grand Lodge A. F. & A. M. of Canada, 1918. 

GRAND LODGE OF IOWA. The Constitution and Code of the Grand Lodge of Iowa of 

Ancient Free and Accepted Masons including "The Charges of a Freemason". Eighth Edition. Iowa: 

1928. 

GRAND LODGE OF NEW HAMPSHIRE, F. & A. M. Official Cipher. Not to be consulted in 

any lodge while in session. 1948. 

GRAND LODGE OF NEW ZEALAND. Report of the Proceedings in Connection with The 

Inauguration of the Grand Lodge of Antient, Free & Accepted Masons of New Zealand, the 

Installation of the First Grand Master and the Investiture of the Grand Lodge Officers. Printed by 

Anthony, Sellars and Co., Cashel Street: Christchurch, 30 th April 1890. 

GRAND LODGE OF PENNSYLVANIA. Masonic Temple. Philadelphia, Pennsylvania. 

Philadelphia, Pennsylvania: Published by Authority of the Right Worshipful Grand Master by the 

Committee on Masonic Culture, 1960. 

-- The Ahiman Rezon, or Book of the Constitution of the Right Worshipful Grand Lodge of 

Free and Accepted Masons of Pennsylvania, and Masonic Jurisdiction thereunto belonging. Also the 

Ancient Charges, Ceremonies, and Forms. Revised and Adopted by the Grand Lodge for the

870 


Government of the Craft under its Jurisdiction, A. D. 1915, A. L. 5915. Philadelphia: Printed for the 

Grand Lodge of Pennsylvania, 1916. 

GRAND LODGE OF VERMONT (publ.). Ritual of the Work and Lectures of Ancient Craft 

Masonry for the State of Vermont. A.D. 1894 / A.L. 5894. 

GRANTHAM, JOHN A. (P.G. Overseer). History of the Grand Lodge of Mark Master 

Masons of England and Wales and the Dominions and Dependencies of the British Crown. With a 

foreword by The Rt. Hon. The Lord Harris, M.C., M.W. Grand Mark Master. London: A. Lewis 

(Masonic Publishers) Ltd., 1960. 

GRIMSHAW, WM. H. Official History of Freemasonry Among the Colored People in North 

America. Originally published in 1903. Reprint. New York: Negro Universities Press, 1969. 

HERING, FRANK E. The Official Ritual of the Local Aeries Fraternal Order of Eagles. 

Written by Frank E. Hering, P.G.W.P., and revised 1961 by Grand Aerie Ritualistic Committee. 

Issued by Authority of the Grand Aerie of the Fraternal Order of Eagles. 

HILTON, FRANK H. (Grand Secretary), (ed.). Negro Freemasonry. A consideration of the 

Subject of Negro Freemasonry by the Most Worshipful Grand Lodge of Masons in Massachusetts. 

March 12, 1947. 

HUNTER, FREDERICK M. 33°. A Study and an Interpretation of The Regius Manuscript / 

The Earliest Masonic Document / The Beginnings of Anglo-Saxon Masonry and Masonic History as 

an Ever-Widening Road to Freedom by Frederick M. Hunter 33°, Member of Research Lodge of 

Oregon No. 195, A.F.&A.M. and McKenzie River Lodge No. 195, A.F.&A.M., Jurisdiction of 

Oregon, USA. Oregon: Published Under the Authority of The Grand Lodge of A.F.&A.M. of Oregon 

by Research Lodge of Oregon, No. 198, A.F.&A.M. and McKenzie River Lodge No. 195, 

A.F.&A.M., 1952. 

JETT, DORA C. Minor Sketches of Major Folk and where they sleep. The Old Masonic 

Burying Ground Fredericksburg, Virginia. Richmond, VA: Old Dominion Press, 1928. 

JONES, WHITNEY W. (ed.) The Book of Boumi 1884-1934 And story of the Mystic Shrine. 

Baltimore, Maryland: Whitney W. Jones, 1934. 

JUDSON, L. CARROLL, R.A.S.M. The Masonic Advocate: Being A Concise Exposition and 

Full Defence of Free Masonry. With an Appendix, Containing an Abridgment of Mackey's and 

Oliver's Lexicons of Free Masonry. By L. Carroll Judson, R.A.S.M., author and compiler. Second 

edition. Philadelphia: Published by the Author, 1859. 

KEIFER MINUTE BOOK CO., Howard, Kansas (published by ~) Keifer's Minute Book for 

Secret Societies of: Canther City Lodge No. 125 A. F. & A. M., Kansas, March 1921 to Sept. 1926. 

(Handwritten) 

KESSINGER PUBLISHING COMPANY (ed.). The Secret Rituals of the Masonic Grand 

Lodge of the Sun (Bayreuth, Germany). Translated from the German by Art deHoyos, McAllen 

Lodge No. 1110, A.F. and A.M. of Texas. Copyright 1992. New reprint. No date given. 

LAWRENCE, SAMUEL (Past Grand Master and Past Grand High Priest of Georgia). 

Practical Masonic Lectures. Atlanta, GA.: Published by the Author, 1874. 

LESTER, RALPH P. Look to the East! A Ritual of the First Three Degrees of Masonry 

Containing The Complete Work of the Entered Apprentice, Fellow-craft and Master-mason's 

Degrees, with Their Ceremonies, Lectures, etc. Revised and Enlarged Edition with Forms of Masonic 

Documents. Chicago, ILL.: Ezra A. Cook Publications, Inc., 1966. (Copyright 1944, P.R.C. 

Publications, Inc.)


LEWIS, A. (Masonic Publishers) LTD. The Ritual of the Holy Royal Arch as Taught in the 

Aldersgate Chapter of Improvement No. 1657. Originally Extended and Annotated for the Use of the 

Companions in the District of Nigeria By E. Comp. G. M. Gray, M.D., F.R.C.S. Late Grand 

Superintendent By the Kind Permission of the Committee of the Aldersgate Chapter of Improvement 

and A. Lewis (Masonic Publishers) LTD. London: privately printed and published by A. Lewis 

(Masonic Publishers) LTD., 1964. (First edition 1946) 

MACOY PUBLISHING & MASONIC SUPPLY CO., INC. Little Masonic Library. In Five 

Volumes. Richmond, Virginia. 1946. 

-- What to Say. Fraternal Prose, Poetry and Quotes. Richmond, Virginia, 1944. 

MACOY, ROBERT, National Grand Secretary (arranged by). Manual of the ORDER of the 

EASTERN STAR: Containing the Symbols, Scriptural Illustrations, Lectures, Etc., Adapted to the 

System of Adoptive Masonry. "I have seen his star in the east, and have come to worship him." 30 th 

Thousand. - Revised and Enlarged. Beautifully Illustrated. New York: Masonic Publishing and 

Manufacturing Company, 1869. 

-- The Masonic Manual. A Pocket Companion for the Initiated: containing the Rituals of 

Freemasonry, embraced in the degrees of the Lodge, Chapter and Encampment; embellished with 

Upwards of Three Hundred Engravings. Together with Forms of Masonic Documents, Notes, Songs, 

Dates, etc. Compiled and arranged by Robert Macoy, Past Master, Past Grand Secretary, Past 

Grand Commander, Grand Recorder, etc. Fifteenth Edition. New York: Clark, Austin and Smith, 

1858. 

-- The Amaranth (Independent). A Royal and Exalted Degree in the Rite of Adoption with 

appropriate Ceremonies by Robert Macoy, 33°, Supreme Grand Patron of the Rite of Adoption, To 

which has been added The Royal Matrons and Royal Patrons Administrative Degree. Copyright, 

1895, by Clara Macoy Clark. Copyright, 1953, 1960, 1963, by Macoy Publishing and Masonic 

Supply Company, Inc. New York: Macoy Publishing & Masonic Supply Company, 1963. 

MARBERRY, W.L. (Past Master). History of Shekinah Lodge No. 241 1857-1957. For 

Illustrations, Publication and Distribution E.G. Lentz, R.L. Dillinger. Historian W.L. Marberry. 

[lodge at Carbondale, Illinois] 

MITCHELL, J.W.W., M.D., P. G. M., P. G. H. P., And P. G. C., of Missouri. The History of 

Freemasonry and Masonic Digest: Embracing an Account of the Order From The Building of 

Solomon’s Temple its Progress Hence Throughout the Civilized World to 1858; the Introduction of 

Modern Degrees Called Masonic; And the First Written History of Masonry in the United States. To 

which are added, The Old Charges and Ancient Regulations, As Collated by Order of the Grand 

Lodge of England, in 1722. Also, The Spurious Laws, As Published by Dermott; a Code of Masonic 

Jurisprudence, Illustrated by the Author’s Answers to Questions of Law and Usage; A Dictionary of 

Masonic Terms; Description of Masonic Jewels, Regalia, etc., etc., etc. Sold to Subscribers only. 

Vol. I. Griffin, Geo.: Published by the Author, 1868. 

MITTERAND, JACQUES. La Politique des Francs-Maςons. Présentation de Guy Nania. 

Paris: Editions Roblot, 1973. 

MOCK, STANLEY UPTON. The Morgan Episode In American Free Masonry. New York: 

The Roycrofters, East Aurora, 1930. 

MODERN WOODMEN OF AMERICA. By-Laws and Articles of Incorporation, Modern 

Woodmen of America. Revised, Amended, and Adopted at a Meeting of the Head Camp, Held at 

Chicago, Illinois, June 3-6, 1941. 

-- Official Ritual of Modern Woodmen of America 1945. Containing the Opening and the 

Closing Ceremonies, and the Ceremony of Adoption. Seventh Revision. Approved by the Board of 

Directors. Printed in U.S.A.

872 


-- Supplement Ritual of Modern Woodmen of America 1945. Containing the Ceremony of 

Installation, Funeral and Memorial Ceremonies and Institution of New Camps. Seventh Revision. 

Approved by the Board of Directors, May, 1945. Printed in the U.S.A. 

MONTEZUMA LODGE NO. 1, A.F. & A.M. One Hundredth Anniversary 1851-1951. A 

Century of Freemasonry in New Mexico. Santa Fe, New Mexico: Montezuma Lodge No. 1, 1951. 

MORRIS, ROB. Masonic Odes and Poems. A facsimile reprint of the fourth edition, published 

at New York by the Masonic Publishing Company in 1875 with an introduction by Robin L. Carr. 

Volume 21. Bloomington, Illinois: The Masonic Book Club, 1990. 

MORRIS, S. BRENT, 33°. Masonic Philanthropies. A Tradition of Caring. The Supreme 

Councils, 33°, N.M.J. and S.J.: Lexington, Massachusetts, and Washington, D.C., 1991. 

MOST WORSHIPFUL PRINCE HALL GRAND LODGE (ed.). Ritual. The Rites and 

Ceremonies of Prince Hall Masons. Adopted by the Most Worshipful Prince Hall Grand Lodge of 

the District of Columbia, A. L. 5955. Arthur E. Brooks, Grand Master. Copyright 1957, 1985 by the 

Most Worshipful Prince Hall Grand Lodge of the District of Columbia. Reprinted 1985, 1997. 

George A. Farrar, Most Worshipful Grand Master. Published by Anthony Nizzardini. Masonic 

Supply Company, New York. 

MYLER, L. S. (compiled by ~). Jewels of Masonic Oratory. A Compilation of Brilliant 

Orations, Delivered on Great Occasions by Masonic Grand Orators in the United States. Illustrated 

with Half-Tone Portraits of the Orators. Chicago, Illinois: Fraternal Publishers' Syndicate, 1930. 

NIZZARDINI, ANTHONY (publ.) Ritual of the Three Degrees of Craft Masonry (no title 

given). Copyright 1951. New York, N.Y. , 1980. 

OLIVER, G. Rev. The Antiquities of Freemasonry; comprising Illustrations of the Five Grand 

Periods of Masonry from the Creation of the World to the Dedication of King Solomon's Temple. A 

new edition, with large additions and improvements by the author. New York: Macoy Publishing and 

Masonic Supply Co., no date given. 

PALMER, JOHN C. The Morgan Affair and Anti-Masonry. Washington, D.C.: The Masonic 

Service Association of the United States, 1924. 

PANCOAST, CHALMERS LOWELL, SIR KNIGHT (Eminent Grand Captain General of the 

Grand Commandery, Knights Templar, State of New York, 1934-35). Templar Tales. "Your Pot of 

Gold". Dedicated to Freemasonry "The Maker of Men". An inspiring book for all men hunting for 

spiritual gold. For men seeking the richest treasures of life. For men digging for buried and lost gold 

mines in the spiritual hills of life. New York, N.Y.: The Gettinger Press, 1935. 

PETERSON, WM. O. , P.M. 32° (ed.). Masonic Quiz Book. "Ask Me Another, Brother". A 

Masonic Primer. A Thousand and One Answers to Questions, Compiled from Scriptural References 

and the Best Masonic Authorities. Chicago: The Charles T. Powner Co., 1951. 

PETTIBONE, JAMES, 32°, K.T., N.M.S., I.O.O.F., K.P., I.O.R.M., Etc., Etc. (compiled and 

edited by). THE LODGE GOAT. Goat Rides, Butts and Goat Hairs. Gathered from the Lodge Rooms 

of every Fraternal Order. More than a thousand anecdotes incidents and illustrations from the 

Humorous Side of Lodge Life. Cincinnati, O.: C.B. Pettibone & Co., 1907. 

PIKE, ALBERT. Masonic Baptism. Reception of a Louveteau and Adoption. New Reprint. 

Montana, USA: Kessinger Publishing Company. No date given. 

-- The Masonry of Adoption. Masonic Rituals for Women Complete with the Verbatim 

Degree Lectures and the "Secret Work". New Reprint. Montana, USA: Kessinger Publishing 

Company. No date given.


RICHARDSON, JABEZ, A.M. Richardson's Monitor of Free-Masonry: being a Practical 

Guide to the Ceremonies in All the Degrees conferred in Masonic Lodges, Chapters, Encampments, 

&c. explaining the Signs, Tokens and Grips, and Giving all the Words, Pass-Words, Sacred Words, 

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Space of the Scottish Rite of Freemasonry, 1896-1929. Conceived and curated by C. Lance 

Brockman. Minneapolis, Minnesota: 1996. Distributed by University Press of Mississippi. 

WIEST, W. IRVINE. Freemasonry in American Courts. Missouri Lodge of Research, 1958. 

WILLIAMS, T. DESMOND. Secret Societies in Ireland. Dublin: Gill and Macmillan, 1973. 

WILSON, W. DANIEL. Unterirdische Gänge. Goethe, Freimaurerei und Politik. Göttingen: 

Wallstein Verlag, 1999. 

WRIGHT, ROBERT C. Indian Masonry (1907). Reprint. Montana: Kessinger Publishing 

Company. No date given. 

ZASLAW, NEAL, with COWDERY, WILLIAM (ed.). The Compleat [sic] Mozart. A Guide 

to the Musical Works of Wolfgang Amadeus Mozart. New York: W.W. Norton & Company, 1990. 

11.3 Dictionaries, Encyclopedias 

HALL, MANLY P. The Secret Teachings of All Ages. An Encyclopedic Outline of Masonic, 

Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy, Being an Interpretation of the Secret 

Teachings concealed within the Rituals, Allegories and Mysteries of all Ages. Seventeenth Edition. 

Reduced Facsimile of the First Edition. Los Angeles, California: The Philosophical Research Society, 

Inc., 1971. 

JOHNSTON, E.R. 32° (revised and enlarged by ~; Originator of the Questionnaire System of 

Masonic Education). Masonry Defined. A Liberal Masonic Education. Information Every Mason 

Should Have. Compiled from the Writings of Dr. Albert G. Mackey 33° And Many Other Eminent 

Authorities. Kingsport, Tennessee: National Masonic Press, Inc. Questions Copyrighted 1930, 

Appendix and Dictionary Copyrighted 1939. 

LENNHOFF, EUGEN; POSNER, OSKAR (ed.). Internationales Freimaurerlexikon. 

Unveränderter Nachdruck der Ausgabe 1932. Graz, Austria: Amalthea-Verlag / München, Zürich, 

Wien / Akademische Druck- u. Verlagsanstalt / Graz (Gemeinschaftsproduktion), 1965.

882 


LIGOU, DANIEL (direction). Dictionnaire de la Franc-Maςonnerie. Paris: Presses 

Universitaires de France, 1987. 

MACKEY, ALBERT G., M.D., 33°. An Encyclopaedia of Freemasonry and its kindred 

sciences comprising the whole range of arts, sciences and literature as connected with the institution. 

New and revised edition. Chicago: The Masonic History Company, 1921. 

MACOY, ROBERT, 33°. General History, Cyclopedia and Dictionary of Freemasonry; 

containing an Elaborate Account of the Rise and Progress of Freemasonry and its kindred 

Associations -- Ancient and Modern. Also, Definitions of the Technical Terms used by the Fraternity. 

Illustrated with upwards of 300 Engravings. New York: Masonic Publishing Company, 1869. 

MACKENZIE, KENNETH R.H. (ed.). The Royal Masonic Cyclopaedia. First published in 

1877. This Edition first published 1987. Introduced by R.A. Gilbert and John Hamill. 

Wellingborough, Northamptonshire: The Aquarian Press, 1987. 

MELLOR, ALEC. Dictionnaire de la Franc-Maςonnerie et des Francs-Maςons. SCIENCES 

SECRETES. Paris 6e: Editions Pierre Belfond, 1971. 

Oxford University Press (publ.). Oxford English Dictionary, 2000. Online version. 

PLATONOV, O. A. Istoriceskij slovar' rossijskich masonov XXVIII [i. e. XVIII] - XX vekov. 

Moskva: O. A. Platonov, 1996. 

ROBERTS, ALLEN E., 33° (ed.). Coil's Masonic Encyclopedia. (Copyright 1961 by Henry 

Wilson Coil.) Edited by Dr. William Moseley Brown, 33°, Dr. William L. Cummings, 33°, N.J., 

Harold van Buren Voorhis, 33°. Revised Edition (1995) by Allen E. Roberts, 33°, N.J. Richmond, 

Virginia: Macoy Publishing & Masonic Supply Co., Inc., 1996. 

SAINT-GALL, MICHEL. Dictionnaire des Hébraismes et d’autres termes spécifiques 

d’origine franςaise, étrangère ou inconnue, dans le Rite Ecossais, Ancien et Accepté. Paris: Editions 

Demeter, 1988. 

WAITE, ARTHUR EDWARD, P.M., P.Z. A New Encyclopaedia of Freemasonry (Ars Magna 

Latomorum) And of Cognate Instituted Mysteries: Their Rites Literature and History. New 

Introduction by Emmett McLoughlin. Combined Edition. Two volumes in one. New York: 

Weathervane Books, 1970. 

11.4 Magazines, brochures 

BENEDICT, JEAN. Les Landmarks. Cahiers Antarès No. 1. Crissier, Suisse: Antares, librairie 

maςonnique et ésotérique, 1978. 

DISTRIKTLOGE NORD (ed.). Hanseatisches Logenblatt. Mitteilungsblatt der Distriktloge 

Nord, Sitz Hamburg, der Großloge A.F. u. A.M.v.D. Handschrift nur für Brr. Freimaurer. Hamburg: 

112. Jahrgang, Mai 1979. 

-- 113. Jahrgang, März 1980. 

-- 113. Jahrgang, April 1980. 

FREIMAURER-LOGE "ARMIN ZUR DEUTSCHEN TREUE" No. 337 im Orient Bielefeld. 

150 Jahre Freimaurer-Loge Armin zur Deutschen Treue. (Gegründet 1844.) 1. Auflage 1994. 

FREIMAURERLOGE ZUM GOLDENEN SCHWERDT No. 93 i.O. Wesel. 1775 - 2000. 

Festschrift 225 Jahre Freimaurerloge Zum Goldenen Schwerdt i.O. Wesel. 2000.


GLNF (ed.). A. L. G. D. G. A. D. L. U. . ADHUC STAT. 1913-1969. Numéro spécial du 

Bulletin intérieur de la GLNF pour la commémoration de son cinquantième anniversaire. Paris: 

Grand Loge Nationale Franςaise. 

GRAND COLLEGE DES RITES, Association Maςonnique des Hauts Grades Supreme 

Conseil (ed.). Bulletin N° 100. Paris: Netoricol, Septembre 5983. 

HOUSTON, JOHN E. (ed.) The Masonic World. Illustrated. A Magazine for the Men and 

Women of Masonry. Volume V. Number 9. San Francisco, California: Masonic World Publishing 

Company, March 1924. 

L "Concordia" (ed.). Blaue Blätter. Manuskripte, Mitteilungen, Meinungen aus dem frm. 

Leben. Nummer 99. (BLAUE BLÄTTER ist eine Zeitschrift für Brr. FM. Sie unterliegt somit der 

frm. Deckungspflicht. Ihre Weiterverbreitung an profane Personen oder Stellen ist untersagt. 

Namentlich gezeichnete Beiträge stellen die Meinung des Autors dar.) Wien: L "Concordia", Oktober 

1981. 

-- November 1981. 

-- Dezember 1981. 

LIGOU, DANIEL. La sécularisation de la maςonnerie franςaise de 1772 à 1887 d'après les 

rituels. Overdruk uit het tijdschrift voor de studie van de verlichting, 5de jaargang, 1977 nr 1. 

LIGUE UNIVERSELLE DE FRANCS-MACONS (ed.). 75e Anniversaire 1905/1980. Data 

missing. 

-- le carré long. Bimestriel de la Ligue Universelle de Francs-Maςons section administrative 

franςaise fondée en 1905. N° 3. Paris: Janvier 1982. 

-- le carré long. N° 4. Paris: Avril 1982. 

-- le carré long. N° 5. Paris: Octobre 1982. 

-- le carré long. N° 6. Paris: Janvier 1983. 

MACOY PUBLISHING AND MASONIC SUPPLY COMPANY (publ.). Regalia and 

Supplies / Publications / Jewelry / Gifts. Eastern Star, Amaranth, White Shrine, Rainbow, Triangle, 

Heroines of Jericho. Catalog Nor. 75. New York: Macoy Publishing and Masonic Supply Company, 

1952. 

MELISH, THOMAS J. (ed.) The Masonic Review. Founded by Cornelius Moore. And the 

Masonic Journal of Louisville, KY. A Monthly Magazine, for the Craft and the Family. Fiftieth 

Volume. Cincinatti, Ohio: Wrightson & Co., 1877. 

MOORE, Cornelius (ed.). 

-- The Masonic Review. Volume V. Cincinatti: C. Moore, 1850. 

-- The Masonic Review. Volume VI. Cincinatti: C. Moore, 1851. 

-- The Masonic Review. Volume VIII. Cincinatti: C. Moore, 1853. 

-- The Masonic Review. Volume IX. Cincinatti: C. Moore, 1853. 

-- The Masonic Review. Volume X. Cincinatti: C. Moore, 1853. 

-- The Masonic Review. Volume XI. Cincinatti: C. Moore, 1854. 

-- The Masonic Review. Volume XII. Cincinatti: C. Moore, 1855. 

-- The Masonic Review. Volume XIII. Cincinatti: C. Moore, 1855. 

-- The Masonic Review. Volume XIV. Cincinatti: C. Moore, 1856. 

-- The Masonic Review. Volume XV. Cincinatti: C. Moore, 1856. 

-- The Masonic Review. Volume XVI. Cincinatti: C. Moore, 1857. 

-- The Masonic Review. Volume XVII. Cincinatti: C. Moore, 1857. 

-- The Masonic Review. Volume XVIII. Cincinatti: C. Moore, 1858. 

-- The Masonic Review. Volume XIX. Cincinatti: C. Moore, 1858. 

-- The Masonic Review. Volume XX. Cincinatti: C. Moore, 1859. 

-- The Masonic Review. Volume XXI. Cincinatti: C. Moore, 1859. 

-- The Masonic Review. Volume XXII. Cincinatti: C. Moore, 1960.

884 


-- The Masonic Review. Volume XXIII. Cincinatti: C. Moore, 1860. 

-- The Masonic Review. Volume XXIV. Cincinatti: C. Moore, 1861. 

-- The Masonic Review. Volume XXV. Cincinatti: C. Moore, 1861. 

-- The Masonic Review. Volume XXVI. Cincinatti: C. Moore, 1862. 

-- The Masonic Review. Volume XXVII. Cincinatti: C. Moore, 1862. 

-- The Masonic Review. Volume XXVIII. Cincinatti: C. Moore, 1863. 

-- The Masonic Review. Volume XXIX. Cincinatti: C. Moore, 1864. 

-- The Masonic Review. Volume XXX. Cincinatti: C. Moore, 1865. 

-- The Masonic Review. Volume XXXI. Cincinatti: C. Moore, 1866. 

-- The Masonic Review. Volume XXXIII. Cincinatti: C. Moore, 1868. 

-- The Masonic Review. Volume XXXV. Cincinatti: C. Moore, 1869. 

-- The Masonic Review. Volume XXXVI. Cincinatti: C. Moore, 1869. 

-- The Masonic Review. Volume XXXVII. Cincinatti: C. Moore, 1870. 

-- The Masonic Review. Volume XXXVIII. Cincinatti: C. Moore, 1870. 

-- The Masonic Review. Volume XXXIX. Cincinatti: C. Moore, 1871. 

-- The Masonic Review. Volume XL. Cincinatti: C. Moore, 1871. 

-- The Masonic Review. Volume XLI. Cincinatti: C. Moore, 1872. 

-- The Masonic Review. Volume XLIII. Cincinatti: C. Moore, 1873. 

-- The Masonic Review. Volume XLIV. Cincinatti: C. Moore, 1874. 

-- The Masonic Review. Volume XLV. Cincinatti: C. Moore, 1874. 

-- The Masonic Review. Volume XLVI. Cincinatti: C. Moore, 1875. 

-- The Masonic Review. Volume XLVII. Cincinatti: C. Moore, 1875. 

MOORE, Cornelius (ed.), MELISH, THOMAS J. (associate ed.). 

-- The Masonic Review. Volume XLVIII. Cincinatti: C. Moore, 1876. 

MOST WORSHIPFUL PRINCE HALL GRAND LODGE, Free and Accepted Masons of 

Louisiana. 100 Years of Legitimate and Progressive Freemasonry. 1863-1963. Centennial Souvenir. 

(O.C.W. Taylor, 33°, ed.) 

NATIONAL MASONIC RESEARCH SOCIETY (ed.). The Builder. A Journal for 

Freemasons. Volume XII. Published monthly. St. Louis, MO: National Masonic Research Society, 

1926. 

NEWTON, JOSEPH FORT, Litt. D. et al. (ed.). The Master Mason. Volume II. Washington, 

D.C.: The Masonic Service Association of the United States, 1925. 

PFLANZL, GÜNTER DR. Die Bruderschaft der Freimaurer. (Ausgabe der Ausstellung "Die 

Bruderschaft der Freimaurer" anläßlich des 175jährigen Bestehens der Celler Freimaurerloge "Zum 

hellleuchtenden Stern" am 19. April 1986.) 5. Auflage. Hrsg. Freimaurerloge "Zum hellleuchtenden 

Stern" i.O. Celle. Kein Datum. 

THE NATIONAL MASONIC RESEARCH SOCIETY. The Builder. A Journal for the 

Masonic Student. Volume V, Number 4. Published monthly. Anamosa, Iowa: The National Masonic 

Research Society, April, 1919. 

-- Volume V, Number 6. May, 1919. 

-- Volume V, Number 7. July, 1919. 

THE STAR PUBLISHING COMPANY, INC. (ed.). The Eastern Star World. An International 

Magazine for Fraternity Members. Volume III, Number 5. Boston, Mass., USA: The Star Publishing 

Company, Inc., May 1926. 

THE SUPREME COUNCIL 33° (ed.). House of the Temple, 1733 Sixteenth Street, N.W. 

Washington 9, D.C. / Home of The Supreme Council (Mother Council of the World) of the Inspectors 

General Knights Commanders of the House of the Temple of Solomon of the Thirty-Third and Last 

Degree of the Ancient and Accepted Scottish Rite of Free Masonry of the Southern Jurisdiction of the 

United States of America. Washington, D.C.: 1961.


-- The New Age Magazine. Vol. XXIV, No. 1. The Official Organ of The Supreme Council 

33° A & A Scottish Rite of Freemasonry S.J.U.S.A. Washington, USA: January, 1916. 

-- Vol. XXIV, No. 3. March, 1916. 

-- Vol. XXIV, No. 4. April, 1916. 

-- Vol. XXIV, No. 5. May 1916. 

-- Vol. XXIV, No. 6. June, 1916. 

-- Vol. XXIV, No. 7. July, 1916. 

-- Vol. XXIV, No. 8. August, 1916. 

-- Vol. XXIV, No. 9. September, 1916. 

-- Vol. XXIV, No. 10. October, 1916. 

-- Vol. XXIV, No. 11. November, 1916. 

-- Vol. XXIV, No. 12. December, 1916. 

-- Vol. LXXIV, No. 3. March, 1966. 

TRAULSEN, HELMUT DR. (ed.). 75 Jahre Universelle Freimaurer-Liga 1905 - 1980. 

Dortmund: Universelle Freimaurer-Liga e.V. Landesgruppe Deutschland, 1982. 

UNIVERSELLE FREIMAURER-LIGA (ed.). La Heroldo. Organ des "Comité Directeur" der 

Universellen Freimaurer-Liga / Universala Framasona-Ligo / Ligue Universelle de Francs Maςons / 

Universal League of Freemasons / Lega Universale di Frammassoni / Universelle Liga van 

Vrijmetselaren / Den Universelle Frimurer Liga. Paris: J.B. Editions, 1981. 

11.5 Media 

Videos 

LASCELLES, DAVID (Producer). Inspector Morse. Masonic Mysteries. A Zenith Production 

for Central Independent Television. Written by Julien Mitchell. Central Independent Television 

PLC., 1993. 

NEW VIDEO GROUP (marketed and distributed by ~ , 126 Fifth Avenue, New York, NY 

10011). The History Channel. In Search of History. Secret Brotherhood of Freemasons. New 

York, NY: A&E Television Networks, 1998. 

PARSONS, CRAIG (Producer). The Secret World Series - Volume I. The Freemasons. 

Featuring: John J. Robinson. (Historian and author of the best selling Born in Blood: The Lost Secrets 

of Freemasonry.) Toth and Parsons Productions, Inc., 1995. 

REARDON, JIM (Director). Die Simpsons. Homer, der Auserwählte (original title: Homer the 

Great). Comedy. U.S.A. 1994-1995. Germany: ProSieben, Feb. 28 th , 2000.

886

12. Summary 

887 

Freemasons employ a special way of communicating. This dissertation evaluates 

many different aspects of this communication: sign language, metaphors, 

symbols, neologisms, technical terminology, ritualistic travels, etc. The problem 

under investigation is the Masonic claim to possess a "universal language" that is 

understood by members world-wide. The organizing construct of this 

dissertation is a comparison of the whole range of Freemasonry - male, female, 

youth orders, orders for the Black, and quasi-Masonic fun orders - with imitative 

fraternities, such as early American benefit societies, the International Order of 

Odd Fellows, the Knights of Pythias, and their inherent diction. The 

experimental method used by the author included the location and research of 

Masonic and other fraternal sources of the last three centuries, visits to Masonic 

institutions and interviews with Freemasons. These activities led to the findings 

that, while the symbols are generally applicable, the written Masonic language is 

not totally uniform internationally. Thus, while symbols like the "brute stone" 

are the common basis of all Masonic Rites and orders, Masonic rituals differ 

more or less in their arrangements and occasionally use various ciphers. This 

suggests that the ethical teaching which is to be drawn out of the symbolic 

Masonic communication has reached an international level, and it is a fact that it 

is still alive since the official founding of Freemasonry in 1717, but the ritualistic 

phraseology of comparable early trade unions and mutual benefit societies of the 

United States either has ceased to be employed or merely forms a pompous but 

hollow shell around a worldly issue, such as insurance. 

12.1 On the Author 

Christina Linda Voss studied English, French, and Russian combined with 

special studies in technology at the School of Applied Linguistics and Cultural 

Studies of Johannes Gutenberg University of Mainz at Germersheim. She spent a 

term at the University of Burgundy in Dijon as an Erasmus scholarship holder, 

and another term as a direct exchange student at Southern Illinois University at 

Carbondale. In 1998, Ms. Voss received the degree of graduate translator for 

English and French. She completed her degree of Doctor of Philosophy in 2003.

The Universal Language of Freemasonry - ArchiMeD - Johannes ...

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