112 Magazine March 2022 Issue No.20 by tomedgar2010

u Iss

20 22

The Le n O v

o. 20

h c r Ma

From the Editor

Brethren welcome to this edition No. 20 of “On The Level” March 2022. For this magazine to prosper, your involvement as well as interest is necessary. This is for you not only for learning but also to share. We are all students of the “Craft” and should share and learn with each other in Brotherly Love and Friendship. We are taught to spread the cement of Brotherly Love and affection binding us to each other just the same as cement to stone to create one common mass. So let Brotherly Love and Friendship unite not only the brethren of 112 but our wonderful fraternity as an edifice of knowledge and understanding. Let us learn from each other by sharing our interests to enrich our masonic experience. Brethren, any brother who cannot view the magazines on our website and would like to receive a printed copy please send contact Brother Derek Mather JD, he will drop off a copy or back issues of the magazine to you.

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

“ Freemasonry is the survivor of the ancient mysteries - we may go further and call it the guardian of the mysteries.” J S M Ward

Secrecy

Dilate:~

The common man understands this is as a verb, an action. It is to physically make something wider or larger. Usually it is to make the pupil of the eye dilate, or become bigger. A Candidate receiving his first instructions within the tyled recesses of a Masonic Lodge may simply accept that there is a further meaning. And indeed, when he explores this word with his sponsors and mentors he will learn that there is a further meaning. As Masonry comes to us from an earlier age, an older meaning is intended of the word ‘dilate’ in our lectures. That meaning is to describe something, or to speak about something in detail and for a long time. Within the context of the lecture that deals with a virtue that is close to every Mason’s heart, it is hoped that the virtue is so well understood by the Candidate that we do not have to pause and give examples. Rather, we can immediately continue and see that virtue demonstrated by the Candidate.

The Latins had secretum, suggesting something separated from other things, apart from common knowledge, hidden, covered, isolated, hence “secrecy.” There is a fundamental difference between “secret” and “hidden,” far whereas the latter may mean that nobody knows where a thing is, nothing can be secret without at least one person knowing it. The secrets of Freemasonry are known to all Masons, therefore are not hidden; they are secrets only in the sense that they are not known to profanes. A similar word is “occult,” which means a thing naturally secret, one, as it were, that secretes itself, so that few can know about it. See also the paragraphs on “clandestine” and “mystery” in the preceding pages. There is also another less familiar word in Masonry meaning hidden, covered up, concealed, secret; it is pronounced “hail” but is spelled “hele.”

The Right Worshipful Master Hello Brethren and welcome to this edition of “On The Level”. I have to admit with a little nervousness it was great to get our first meeting of 2022 on Wednesday 19th January. Although we didn’t work any degree we had Bro. Gordon Michie the Right Worshipful Master of the Lodge Hope of Kurrachee 337 present his excellent talk on Scottish Freemasons who have won the Victoria Cross for Valour. I’m sure everyone present on that evening enjoyed his presentation, and I would also like to again thank Bro. Gordon for that too. Any brother wishing to view these can do so by going onto the Lodge Hope of Kurrachee 337 you tube channel.

I’m sure all who has been involved in the lockdown lectures have thoroughly enjoyed these excellent presentations. I was fortunate to join one in New Sotho Wales, Australia when a brother from there after seeing my name and lodge number proceeded to inform me that his family were originally from Musselburgh and his name was Bro. Richard Ecklington the Most Worshipful Grand Master of New South Wales. HOW CRAZY!!!!

Also on the evening of the 19th, we received a Deputation of some 24 members from the Provincial Grand Lodge of Midlothian to witness Bro. Edward Yeoman P.M. D.S.M. receive his 50th year diploma, another fantastic milestone.

As we are now slowly but gradually entering the end of this pandemic that we have all faced over the past two years it was very encouraging to see 67 brethren sign the attendance book and hope we can see a welcome return of all lodges reopening, allowing us all to meet once again. Many lodges have held their installations behind closed doors and I feel very lucky that we were able to hold ours with the numbers that we had without anyone falling ill in the days after my installation. Once again our building was a target for Storm Malik as it blew across the country at the end of January, where we again suffered quite substantial damage to our lounge roof losing felt, slates and roan pipe, with water damaging the ceiling, walls and floor. The insurance assessor was out and gave us the go ahead to have the repairs attended to.

As I mentioned in the last magazine progress is starting to be made with the refurbishing of our building and we are hoping that we can complete the whole project in the summer with major projects being carried out during the recess. So far brethren have very kindly given their time and support on carrying out minor jobs, but no matter how large or small these are, I on behalf of the brethren thank you, as we are very grateful for sharing your expertise on these projects. Bro. Tom Edgar RWM

~ Our Lodge Our History ~

Bro’s; John Dickson, George Hogg, Archie Lister, Joe Salkeld, Ward Bannerman and John T. Edgar

Bro. John Thorburn RWM 250th Celebrations 2018

Bro. Brian Ritchie RWM 2019 being presented with the Stag Trophy by RWM Bro. Ian Tudhope No. 1

RWM Bro. Jim Steele, Office Bearers and Past Masters 1993

The Trowel

The Masons are builders and can be seen by name; by teaching men the doctrines of temperance, fortitude, prudence and justice, together with the many lessons drawn from, daily applications to the activities of life, deep foundations are laid upon which characters must stand.

Now each man builds a Temple by his single strength alone, and whatsoever its worthiness, that Temple is his own,of chaste and gleaming marble or of ugly mud and clay, each Temple must its builder’s self, his secret soul, display.

The world beholds and reasons “Lo, this builder’s house is fair; all honour to the Craftsman who has set such beauty there; for such a noble monument, so straight, white and grand, reveals wise and cleanly brain, a strong and cleanly hand.”

When Brotherly Love, Relief and Truth really enter into the fibre of a man’s being, there is little room for the selfish and the debased. His instincts and his aspirations are toward the uplift that comes from the joyful service to mankind that is demonstrated in every avenue of life whether I am ready to concede it or not.

But often times it happens that, many years have sped, this Temple’s symmetry departs, its beauty wholly fled, and what was once magnificence is soil, wrack and rust, perfect columns find their rest in overwhelming dust.

Service and sacrifice are the crucible in which the base metals of greed and selfishness are left as the dross of life. If thy brother would have thee go with him one mile, that is thy duty, when this is added gladly, a second mile, is a blessed privilege.

Ah. world, look closely when you would a Temple well discern, and peradventure lessons may you profitably learn, behold it stones but ere you say “Thy hand that wrought was clean.” Take heed of other buildings and remark what lies between.

If one advances confidently in the direction of his dreams, and endeavours to live the life which he has imagined, he will meet with a success unexpected in common hours. If you build castles in the air, your work need not be lost; that is where they should be.

There is no house that the Master sees, and calls the builder good, whose stones are not anointed by the hand of brotherhood, which have not felt the Trowel’s touch which there is mortar laid, the mortar that the builder’s self, his secret soul displayed.

Masonry’s mission, therefor, to the individual brother is to uplift his character and establish a nobler manhood, not put the foundations under them.

However so great the Temple’s grace, whatever the builder’s pain because is lacked the Trowel’s touch, the same we reared in vain, and in despite of outward strength, of beauty or renown, because it lacked the Trowel’s touch, the same shall crumble down.

For each man builds a Temple by his single might alone, whatsoever its worthiness, that Temple is his own; The world may judge the beauty which the world’s blind eyes have seen, but only may the Master say “The builders hand was clean”. Bro. R. J. McLaughlin

"Without Form, and Void."

Then we recognize that the Form we seek is to be better men and masons it becomes our job to fill the Void with good works. It is not until later in verse when "God, said Let there be light" that we understand the good in the world and the universe is ours to pursue.

"Without Form, and Void" is taken from verse 2 of the Book of Genesis.

It should come as no surprise to any Freemason, whether you have had your first degree or your third degree, that there are many biblical references throughout our ritual. Although the references may vary from jurisdiction to jurisdiction many use a portion of the first few verses from the Book of Genesis. Recently, I and some fellow Freemasons found ourselves sitting around a table discussing the meaning of some of those words and specifically, how they translate to Freemasonry.

Now this is an interpretation that a group of masons, sitting around a table in a corner of the world came up with to explain a deeper meaning. Overall it brings up a good point. Much of our Masonic ritual is not meant to be taken literally. As Freemasons we deal in symbols, which are opened to interpretation which can easily mean 10 different things to 5 different people. It brings to mind what some use as a definition of Freemasonry which is "a peculiar system of morality veiled in allegory and illustrated by symbols."

Specifically we were discussing the first few words of verse 2 of the Book of Genesis which says "And the Earth was without Form, and Void." We began with a breakdown of the words "without form, and void."

The above definition needs to be interpreted a bit, needs to be thought about and discussed to be understood, as does Freemasonry as a whole. The words in our ritual cannot be taken on face value, their meaning must be explored. Without looking at the deeper meaning of our ritual we become mimics reciting the same words over and over, never improving ourselves or those around us..

"Without Form" in a literal translation means something in a moment before it coalesced into something with structure. Looking into the more spiritual sense, it may be someone who is looking for a moral structure something that they can begin to apply a greater purpose to, something that they can build upon.

Time Immemorial

"And Void," as our discussion went on, seemed to contradict the "Without Form." "Without Form" seems to imply there is something there, a void is something that contains nothing, an empty space. In the biblical verse, this more than likely refers to the state of the newly formed Earth, that Earth is void, unoccupied by anything living. On the surface this doesn't seem to fit the concepts of Freemasonry.

One of our newer brothers came up with an interesting view of this verse as it pertains to Freemasonry. His idea was that we, as men seeking to better ourselves are perhaps the formless, void that is referred to in the verse.

Ever wondered about that line that says Freemasonry has existed from time immemorial?

In China, about 300 B.C., Mencius wrote "A master Mason, in teaching his apprentices, makes use of the compasses and the square. Ye who are engaged in the pursuit of Wisdom, must also make use of the compasses and the square." Additionally, in a book called Great Learning, 500 B.C., we find that "A man should abstain from doing unto others what he would not they should do unto him; and this is called the principle of acting on the square."

Interpretation of a Symbol The Letter “G”

Did Yi Ken.......

Q: What is the meaning of the word “cable tow”? What is meant by the reference to its length?

As in churches we see the Cross or in synagogues the Shield of David, engraved or sculptured in some prominent position as the expressive symbols of faith, so in every Masonic Lodge a letter “G” may be found, either painted on the wall or sculptured in wood or metal and suspended over the Pavement.

Answer: The Oxford English Dictionary contains a number of cable combinations, e.g. “cable-rope”, “cable-range”, “cable-stock”, but does not give “cable-tow”.

The word “tow” has another significance in addition to pulling or dragging?; it also means the fibre of flax or hemp or jute. A cable might be made of plaited wire, or of metal links, or of man-made fibres, but the combination “cable-tow”, which seems to be of purely masonic usage, implies almost certainly -- the natural fibre from which the rope is to be made. The cable's length is a unit of marine measurement, 1/10th of a sea mile, or 607.56 feet. Masons use the term "cable's length' in two senses: (1) “a cable's length from the shore” implying that anything buried ,at that distance out at sea, could never be recovered. (2) “if within the length of my cable-tow”: In operative times, attendance at Lodge or 'assembly' was obligatory, and there were penalties for non-attendance. Early regulations on this point varied from 5 to 50 miles, except 'in peril of death'. In effect the length of the cable-tow implies that Masons are obliged to attend, so long as it was humanly possible to do so.

This is, if not the most prominent, certainly the most familiar of all symbols of Freemasonry. But we must ask ourselves the question: does the letter “G” refer to God or Geometry? In our ritual it has both meanings. We are told the letter “G” denotes God, the GAOTU or the GGOTU, to whom we must all submit and whom we should at all times and under all circumstances, most cheerfully and reverently obey. And geometry or masonry, originally synonymous terms, is of a divine and moral nature.

In English and languages having Saxon or Gothic origins the letter “G” is the initial letter of God but such is not the case in other ancient or modern languages.

There is no trace in Masonry of the use of the letter as the initial of God until late in the eighteenth century. In the Old Charges and in the eighteenth century rituals there is much evidence to suggest that the letter stood for Geometry, which has always had a special place in the Craft.

Did Yi Ken........In the continental rites of

Masonry, as practised in France, Germany, and in other countries of Europe, it is an custom to present the newly-initiated candidate not only, as we do, with a white leather apron, but also with two pairs of white gloves, one a man’s pair for himself, and the other a woman’s, to be presented by him in turn to his wife or his betrothed, according to the custom of the German masons, or, according to the French, to the female whom he most esteems, which, indeed, amounts, or should amount, to the same thing.

Whatever secondary meaning is attached to the symbol, it is primarily understood to refer to the Supreme Being even if in foreign languages it is not the first letter of the Grand Architect of the Universe.

Indeed, the symbol, made sacred by its reference, is well worthy to be applied to the science which has from the remotest times been deemed synonymous with Masonry.

Famous Scottish Freemasons

Brother Robert Adam (1728-1792) Lodge Canongate Kilwinning No.2

Probably the most famous of Scotland’s architects, Robert Adam was born at Gladney House in Kirkcaldy in 1728. The son of William Adam, a celebrated Architect and Builder, he was educated at The Royal High School in Edinburgh, and Edinburgh University, where he mixed with many of those who would become leading lights in the ‘Scottish Enlightenment’.

His father William Adam passed away in 1748 leaving his architectural practice to his brother John, who took Robert into partnership. Robert inherited Dowhill, part of the Blair Adam estate in Scotland.

In 1751 he was contracted to design and build the Royal Exchange for the city merchants in Edinburgh by then the Lord Provost of Edinburgh, Bro. George Drummond, PM of the Lodge of Edinburgh (Mary’s Chapel) No.1, an affiliate member of Lodge Canongate Kilwinning No.2 and Most Worshipful Grand Master Mason of the Grand Lodge of Scotland. On the 29th November 1752 Robert was initiated into Lodge Canongate Kilwinning No.2. In 1754 the building became the home of Edinburgh Town Council and named The City Chambers and still stands to this day.

Having amassed a fortune working for the family firm, Robert embarked on a Grand Tour in 1754-7. His tour included visits to Paris and Naples and, most importantly, Rome. He took lessons from Charles-Louis Clérisseau, Pompeo Batoni, Jean-Baptiste Lallemand, Laurent-Benoit Dewez and Giovanni Battista Piranesi.

When Robert returned from Italy in 1758, he established himself as an architect in his own right in Lower Grosvenor Street in London. His younger brother James made a similar trip to Italy and became a partner in Robert’s firm on his return in 1763, utilising his web of Scottish connections, as well as some of the people he had met during his time in Italy. A fellow of the Royal Society of Arts and of the Society of Antiquaries. Robert was fortunate to secure the early patronage of John Stuart, 3rd Earl of Bute, who used his influence to procure Robert’s appointment as Architect of the King’s Works in 1761, a post he held for eight years. During this time he became the most fashionable architect in Great Britain, introducing new and elegant styles of architecture based upon a wide variety of classical sources.

The office was an important training ground for draughtsmen and architects including Joseph Bonami and George Richardson. It was also a repository for all the Adam drawings. The firm employed many artists and decorators including colourist Guiseppe Manocchi, figure artist Antonio Zucchi, and decorative painters Giovanni Battista Cipriani, Peter Borgnis and Biagio Rebecca. Robert collaborated with others including Thomas Chippendale and Eleanor Coade.

The image above is Kedleston Hall in Derbyshire. It was built as an extravagant temple to the arts designed by the architect Robert Adam. Commissioned in the 1750s, for lavish entertaining, Kedleston Hall displays an extensive collection of paintings, sculpture and original furnishings. The house is surrounded by parkland and boasts opulent interiors intended to impress.

He also became extremely popular as an interior designer and designer of furniture, remodelling many of the country’s great houses, using elaborate plasterwork of neoclassical and renaissance patterns.

He also served as the member of Parliament for Kinross-shire from 1768 to 1774. Between 1758 – 1762 he embarked upon his most ambitious project which involved the design and construction of 24 grand houses on the north bank of the Thames, adjacent to The Strand, known as ‘The Adelphi’. Unfortunately, this became a financial disaster for Adam and his brother John and greatly damaged his reputation.

As a result of this, he returned to his homeland where he spent most of the remainder of his working life. During this period he still produced many excellent designs which have to this day stood the test of time, namely Charlotte Square and Register House in Edinburgh, and the magnificent Culzean Castle in South Ayrshire.

Bute House, Charlotte Square

Kenwood House, London

Culzean Castle, Ayrshire

Adam had long suffered from stomach and bowel problems, probably caused by a peptic ulcer and irritable bowel syndrome. While at his home 11 Albermarle Street, London on 1 March 1792, one of the ulcers burst, and two days later he died. He was buried in the south aisle of Westminster Abbey. The pall-bearers at his funeral were several of his clients: Henry Scott, Duke of Buccleuch; George Coventry, Earl of Coventry; James Maitland, Earl of Lauderdale; David Murray, Earl of Mansfield; Lord Frederick Campbell and Sir William Pulteney.

The Wonderful Second or F.C. Degree

Brethren, when we think of the Second Degree in freemasonry what do many freemasons think of? Many think of it as the easy degree; the short degree. Twice around the dance floor, a short obligation to repeat and then off to the Tracing Board. It is sometimes viewed as the least dramatic of the three degrees; there is no blindfold or challenge for money as in the First degree; and you certainly do not re-enact the events of the Third degree. Many see it as the short ceremony between joining freemasonry and becoming a master mason, but brethren it is so much more than that and hopefully this paper can convince you otherwise of this view.

Where to start? Well, let’s look at our tri-gradual system, our three degrees, and what they represent. We are told that the first degree can be seen as a representation of man’s entry into the world, blind and in a state of helpless indigence - his birth. He knows nothing of the world he has entered and he needs guidance and teaching. The third degree is explained to us as preparing us for our inevitable end, and how to face it. It completes our education by the inclusion of the facts about this most final act.

So, if the First degree represents Birth and our need for knowledge, and the Third degree completes this quest for knowledge and represents Death, what does that leave the Second degree representing?

Brethren, it represents Life, the very essence of our existence, the bringer of happiness and sadness. It is the learning degree, the degree that provides the signposts for us to follow to learn and gain that knowledge to help us become that superstructure, which is perfect in its parts and honourable to the builder. It should be the degree that helps teach us so much, but which is sometimes seen a mere infill, something that makes us a fellowcraft, and enables us to become a Master Mason.

The clues to what this wonderful degree can teach us are all there, but nowadays most Masons are so eager to get the degree out of the way that very little attention is paid to the words spoken during the Second degree.

In many cases the new Worshipful Master is so busy learning the words to deliver the perfect ceremony that he pays little attention to what he is reading, to actually understand the meaning of the words he is learning. The Wardens and the other Officers are often the same, and when the ceremony takes place the rest of the brethren in the Lodge are watching to see if the ceremony goes OK, to see if an Officers gets their words right, rather than sitting and actually listening and learning from what is being said.

However, if we can only stop for a while and look at what the Second degree is telling us, we will uncover such riches that it puts the First and Third degree into the shadows.

How is man to progress unless he learns, how can man improve, become that proud Temple his God hopes he will become unless he learns? The Second degree tells us that as a Craftsman, we are expected to make the liberal Arts and Sciences our future study, that we may the better be enabled to discharge our duties as a man and a Mason, and estimate the wonderful works of the Almighty. Also, as a craftsman we are told that we “…are now enabled to extend our researches into the hidden mysteries of Nature and Science.”

Now, when your author heard these words during his second degree he was excited, really looking forward to learning something. Learn what exactly, he wasn’t sure, but he knew some people who would. Sadly, however, after asking for clarification from both his Proposer, and his Lodge Secretary as to what he should learn, he received answers both similar in their import:- “Don’t be funny young man, just learn what’s in the book”. So for many of what were his “Lost” years, your author, probably like many young masons before, ignored the teachings of the Second degree. The seven liberal Arts and Sciences took a back seat on his Masonic journey.

Interestingly, the study of the seven Liberal Arts and Sciences can be traced back to medieval Universities. Several masonic and historical books infer that they were called Universities because it is believed that back in the middle ages these institutions taught all about the known universe at that time. The new student was first taught what was called the “Trivium of Arts”, which were grammar, rhetoric, and logic. This took the student about three or four years to complete, after which they became a Bachelor of Arts. Following on from this they studied the “Quadrivium of Sciences”, Arithmetic, Geometry, Music, and Astronomy. When, after a number of years, they were suitably qualified in these subjects the student was given the title of “Master of Arts and Science” A portion of which we were recommended to study in the Charge after initiation in the 1st Degree interestingly enough.

As part of our Second degree life we are encouraged by the words in the blue book to discover the wonders of the world, to learn what makes us better people, fit members of regularly organised society, and THAT is what the Second degree is re-enforcing within all masons, if only we took the time to listen and follow that guidance. It can provide that Light masons are all in search of, if only we were to find the time and will to look for it.

It used to be different. Before the formation of Grand Lodge in 1717, or there about, there were only two degrees in Freemasonry for both Operative and Accepted Masons. For the Operative Mason he had to learn much of the teachings of the Second degree before he became a qualified fellowcraft. The degree “ceremony” in those days consisted of a series of questions and answers and as one would expect, if you didn’t know the answers how could you expect to advance? As an aside, the giving and receiving of the five points of Fellowship used to be part of the Second degree ritual.

Even the Speculative and Accepted Masons took it upon themselves to learn about the seven Liberal Arts and Sciences. What was it about Freemasonry that lead such eminent men as Elias Ashmole the politicians and astronomer, Robert Moray the diplomat and judge, and Randal Holmes, an Alderman of Chester to become freemasons? It is believed that it was the knowledge to be gained by the study of these seven Liberal Arts and Sciences, and the other lessons that freemasonry delivered at that time that drew such men into the ranks of Freemasonry. Some may say how times have changed, but have they? Research has revealed that there is overwhelming evidence that no great effort was made by the founding brethren of Grand Lodge back in 1717 to make any greater study of the Seven liberal Arts and Sciences than that of many todays’ brethren. The Fellowcraft, the Mason of the Second degree was, and some will say still is, the most important person in Freemasonry, it was he who was the master mason in the Second degree. When we listen to the explanation of the Tracing Board we are told that “At the building of

King Solomon’s Temple an immense number of masons were employed, they consisted of entered apprentices and Fellowcrafts” There is no mention of master masons, those of the Second degree were the main players. It was Fellowcrafts, fifteen of them, who were the Overseers spoken of in the Third degree, sent to find out if Hiram were yet dead or alive. Is it not strange that in our ceremonies there is little mention of master masons, but the Fellowcraft features quite often? Why might this be? One answer is that the master mason is a 260 year old ‘modern’ introduction.

In other Orders the Fellowcraft plays a major part, in fact without giving too much away, in one Order it is a Fellowcraft who supervises the Lodge of Operative Masons. So hopefully brethren you are now beginning to see the importance of the Second degree and the role of the Fellowcraft.

Returning to the Tracing Board of the Second degree, it also gives an insight into the design of King Solomon’s Temple. Not only does it describe the magnificence of its decoration, it also tells us that the Temple was a three-storey building. What, you didn’t notice that bit? Fellowcrafts are told that their ancestors went into the middle chamber of the Temple to receive their wages. This simple sentence tells us that the Temple was a three storey building, the ground floor, the top floor, and Middle floor, or Chamber. The Middle Chamber wasn’t some secret room deep in the heart of the Temple, it was simply the middle floor between the ground and top floor. There is more to discover in the story of the Tracing Board, such as the importance of the fellowcraft in the structure of the Lodge. While 3 might rule a Lodge it is 5 who hold a Lodge, and the two additions to enable a Lodge to be held are not Master Masons they are fellowcrafts. Look deeper brethren, discover for yourself what else the

Tracing Board can tell you. Further evidence of the importance of the Second degree can be found in the Ceremony of installation of a New Master of the Lodge, not an old re-cycled one. Think back brethren, you have probably seen the installation of a new Master on so many occasions that the answer to the following question is now taken for granted.

The question is this, in what degree does the New Master elect give his unqualified assent to the ancient Charges of the Order? The Second degree. In what degree does the Master Elect take his obligation of Master? The Second degree. Nothing happens in the Third degree, with the exception of requesting all below the rank of installed Master to retire. It is the Second degree, where Masters are made, not the Third.

Finally, brethren, for the final proof that the 2nd Degree is both wonderful and the most important degree ask yourself the following four Questions: 1. What is the symbol of the Office of a Junior Warden? Answer: A Plumb Rule 2. What is the symbol of the Office of a Senior Warden? Answer: The Level 3. What is the symbol of the Office of a Master of the Lodge? Answer: The Square 4. What are the working tools of the Second degree? The Square, The Level, and the Plumb rule.

Your Worshipful Master does not wear a skirret, your Senior Warden does not wear compasses, and your Junior Warden does not wear a pencil. They wear the working tools of the Second Degree. The working tools that allowed fellowcrafts to design and build what were seen as the gravity defying buildings of the Greeks, the Romans, and every age until the industrial revolution. It was the fellowcraft of the Second Degree who possessed the secret arts and hidden mysteries of the Noble Art, geometry that they swore to keep inviolate. What more proof if any is required to show that the Second degree is not only wonderful, but was, and in the view of some masons, still is the most important degree in Freemasonry? By Courtsey of Bro. J.S. Donaldson Secretary of Hawick Lodge 111

Some Masonic ritual traditions to refer to a "broached thurnel." This symbolic object is unfamiliar to most modern Masons. At one time, it was counted among the "jewels" of the Lodge.

Through old tracing boards we find that a broached thrunel was smooth stone with equilateral sides and one topped with a pyramid. It is thought to have symbolized the Masonic journey. While a Mason works to smooth his ashlar, he must also do so with the end product in mind; a journey with no end point is mere wandering.

(Source: Speculations on the Broached Thurnel by Jack Brooksbank & The Broached Thurnel by John L. Cooper, III.

Did Ye Ken.......

The Grand Encampment of Knights Templar USA voted to reinstate the use of the Templar apron. The design had fallen out of favour in the 20th Century, but with this recent decision, Grand Commanderies can begin reintroducing its use. Striking in appearance, the apron has long been admired by regalia collectors because of its symbolism.

In an August 1989 article in the Knight Templar Magazine, Ron Blaisdell writes "Symbolically the Skull and Crossbones upon a field of darkness (Black) points at once to the inevitable end of man as well as to one of the means by which he might accept and come to peace with the knowledge and anticipation of such an ending, by being tried and true to Masonic initiation."

~ Our Lodge Our History ~ Part 8

King Solomon's Banquet by

The Working Tools of a Master Mason

Rudyard Kipling

"Once in so often," King Solomon said, Watching his quarrymen drill the stone, "We will club our garlic and wine and bread And banquet together beneath my Throne. And all the Brethren shall come to that mess As Fellow-Craftsmen - no more no less.

My brothers, being clothed and by command of the R W M, I now present the working tools of a MM, which are all the tools of mason's in masonry indiscriminately, especially the Skirrit the Pencil and the Compasses, but more especially the Trowel. The Trowel my brothers, is an instrument made use of by operative masons to spread the cement that unites the building into one common mass, but we as Free and Accepted Masons are taught to make use of it for the more noble and glorious purpose of spreading the cement of Brotherly Love and affection, that cement which unites us into one sacred band, a society of friends and brothers amongst whom no contention should ever exist, save that noble contention, or rather emulation, of who best can work and best agree.

"Send a swift shallop to Hiram of Tyre, Felling and floating our beautiful trees, Say that the Brethren and I desire Talk with our Brethren who use the seas. And we shall be happy to meet them at mess As Fellow-Craftsmen - no more no less.

"Carry this message to Hiram Abif Excellent Master of forge and mine: I and the Brethren would like it if He and the Brethren will come to dine, (Garments from Bozrah or morning dress) As Fellow-Craftsmen - no more no less.

God gave the Hyssop and cedar their place Also the Bramble, the Fig and the Thorn But that is no reason to black a man's face Because he is not what he wasn't been born, And, as touching the Temple, I hold and profess We are Fellow Craftsmen - no more and no less.

Q: What is the symbolism of Jacob’s ladder which appears on the Tracing Board, leaning on the V.S.L and reaching high into the clouds?

So it was ordered and so it was done, And the hewers of wood and the Masons of Mark With foc'sle hands of the Sidon run And Navy Lords from the Royal Ark, Came and sat down and were merry at mess As Fellow Craftsmen - no more and no less.

A: Jacob’s ladder, it is said, reaches into the

The quarries are hotter than Hyram's forge, No-one is safe from the dog-whip's reach. It's mostly snowing up Lebanon gorge, And it's always blowing off Joppa beach; But once in so often, the messenger brings Solomon's mandate; "Forget these things! Brother to Beggars and Fellow to Kings Companion of Princes - forget these things! Fellow Craftsmen, forget these things!"

clouds of Heaven, with the sun, moon and seven stars placed around. The ladder has three principal steps representing the three theological virtues, Faith, Hope and Charity, which lead man from earth to heaven by the practice of moral virtue. This practice is founded on the strong basis of Faith, which is the first (principal) step of the ladder, resting on the word of God (the Holy Bible or VSL). It produces a well-founded Hope of sharing the promises recorded in the Sacred Volume (second step) leading to the third step, Charity, by which perfection we attain the summit of the ladder, leading into the clouds of Heaven.

Did Yi Ken!!

What he did know, however, was that the society was very old - or at least so old that the traditions and memories of persons then living did not run back to a time when it did not exist.

IF the date assigned by scholarship is correct,

the oldest existing Masonic manuscript, the Regius Poem, was penned in the year 1390. In that year King Richard II was on the throne of England; the battle of Agincourt had not yet been fought; the War of the Roses as yet in the future and the first voyage of Columbus to the New World was not to begin for more than another century. Almost threequarters of a century were to pass before Martin Luther's birth. All over Europe men were still building cathedrals in the Gothic style, although that school of architecture had entered upon its final phases of decline. The guild system was in its heyday in England and on the continent. It had not yet become fashionable - in England at least - to burn heretics at the stake. Legal issues might still be decided in trial by combat.

In some manner this particular manuscript was lost to sight, to remain lost for some 450 years. At any rate when the first Grand Lodge was formed, about 325 years after it was penned, and diligent search was made for all the writings having to do with Operative Masonry, this one for the time escaped attention. There were other and later ones, however, and these contained substantially the same material, thus indicating the persistence of the Regius tradition. At least six of these were in possession of the old "immemorial" Lodge at York - a lodge which held itself out to be the direct lineal descendant of the masonry of Athelstan's day. Not a few such lodges were scattered about England and Scotland at that time, unmistakable survivors of the guild system of the Middle Ages. One of the first tasks the new Grand Lodge set for itself was to gather, digest and publish in literary form all that could be learned of the operative guilds and particularly their legends, customs, laws and regulations. More than a century after that had been done, the Regius manuscript was rediscovered, to bear eloquent testimony to the fact that there had been no great alteration in the practices and beliefs of the operative masons between the reign of Richard II and the reign of George I, a period of more than three centuries.

The Regius manuscript contains a set of rules and regulations for the government of what was obviously a guild of craftsmen; in the light of modern research it is possible to ascertain that the society was organized upon much the same general plan as were the majority of operative guilds of that day.

But the Regius poem is of far greater importance than that. It was a patent attempt to account to the English members of an English institution for an antiquity of that institution in which they already believed. Presumably it was to be read to men whose fathers and grandfathers and probably great grandfathers had belonged. It gave naïve credence to a tradition that the society had been in continuous existence on English soil since the days of Athelstan - which was to say since before the Norman conquest. It is clear from the rhymed narrative itself that its author had no real sense of the passage of time.

Next Issue May 2022