112 On The Level
Masonic Magazine for St. John Fisherrow No.112 Issue No.17 September 2021
From the Editor
Brethren welcome to this edition No. 17 of “On The Level” September 2021. 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.
Lodge Obituaries.
Brethren, it is with regret that we intimate that the following brethren have laid down their Working Tools and passed to the Grand Lodge above Bro. Ian Campbell was born on 25th October 1947, was Initiated, Passed and Raised in 1977. He passed to the Grand Lodge Above aged 74. Bro. John Stewart D.S.M. passed to the Grand Lodge Above at the age of 81. Bro. John was Initiated on 21st November 1984, Passed on 6th February 1985, Raised on 3rd April 1985 and Marked on 26th October 1985.
Bro. John was a true stalwart of the lodge and served for many years in the office of Secretary – duties which he fulfilled in an exemplary manner. In recognition of his outstanding service to the lodge he was awarded Distinguished Service Membership in 2007. Sadly, in recent years his health began to fail and he was confined to his home for the last few years. He will be sadly missed by many.
Bro. Alexander Bolton – better known to us all as Jock, has passed to the Grand Lodge Above on Tuesday 17th August aged 70. Bro. Jock was very well known in Wallyford and Musselburgh and worked behind the bar at 112 for a number of years. Bro. Jock was born on 23rd October 1951, Initiated on 16th February 1977, Passed on 21st September 1977, Raised on 7th January 1978 and Marked on 3rd May 1978. Bro. Willie Taylor passed to the Grand Lodge Above at the age of 62. Bro. Willie was born on 7th August 1959 and was Initiated into the lodge on 6th December 1995, Passed on 18th September 1996, Raised on 30th October 1996 and Marked on 7th May 1997.
It is not what we give, but what we share, It is not what we do, but what we dare, 'Tis not what we tolerate, but lovingly judge, That builds the bridge to our Higher Lodge.
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The Right Worshipful Master Hello Brethren, welcome to another issue of our 112 magazine.
With the Scottish Governments relaxing of covid restrictions as well as the good news from Grand Lodge about recommencing our meetings the light at the end of this darkened tunnel is now here upon us.
With that said and although this is fantastic we must also look forward with caution as the virus is not going away anytime soon on how we return to the Lodge safely. There will be in due course a plan put in place for all members and visitors to return and this will be sent to our members and published on our social media platforms.
Over the past few weeks we at 112 have sadly lost 4 of our brethren who have passed to the Grand Lodge Above, Bro.s Ian Campbell, John Stewart, Alexander ‘Jock’ Bolton and Willie Taylor.
On Thursday 12th August, it was nice to see a good turn out from the brethren at Bro. John Stewart’s funeral who passed to the Grand Lodge Above at the age of 81. Sadly, in recent years his health began to fail and he was confined to his home for the last few years. Our deepest sympathies have been sent to their families.
On a more pleasing note and over the summer months Bro. Derek Mather J.D. has kept “Derek’s Diner” in full swing and along with the brethren of the lodge thank him for his continued dose of teas, coffee and the daily banter.
As many of us know our Brother Treasurer Douglas Hoy P.M. D.S.M has been under the surgeons knife and we are all delighted that the small procedure was great success and on the way to recovery. I along with the brethren wish him a speedy recovery. I’m sure Helen will make sure that he behaves too.
Brethren please take care and stay safe and I look forward to seeing you all back in the lodge soon. Bro. Brian Ritchie R.W.M.
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The Deacons Carry Wands
2nd – Learning started in the East and spread its benign influence to the West. 3rd - The tabernacle of Moses and the temple of Solomon were so situated. We'll take the tabernacle of Moses because he and his followers were always on the move, and it provides a great example of the use of the asherah.
There is so much symbolism within Freemasonry and often we overlook some of it that is plain sight. Everything in the Masonic ritual has a reason or a hidden meaning that we have to root out so that we understand why we do what we do. So why do Deacons carry Wands?
All holy or sacred buildings at that time were situated due east and west and the tabernacle of Moses was no different except that Moses and his followers were on the move for 40 years. So the tabernacle, which was of course a tent, had to be dismantled and re-erected every time they moved, and at the rebuilding it had to be situated due east and west.. So Moses and his two attendants, complete with asherahs, would go to the chosen site where the tabernacle was to be erected just before dawn, accompanied by the heavy gang who were going to do the erecting. Moses would then choose the spot where the altar was to be and instruct one of the attendants to place his asherah on that spot. When the sun rose above the horizon, the rays from the sun would strike the asherah and send a long thin shadow towards the west. The other attendant would then place his asherah on the other end of the shadow and that would designate the centre line of the proposed tabernacle. The heavy gang would then move in and erect the tabernacle with the altar at the east end and the entrance at the west end.
On the south coast of England, in the county of Sussex, near the town of Wilmington, there is carved into a hillside, the figure of a man with arms outstretched and in each hand he holds an asherah or staff. The figure is 70 meters high which is approx. 125 feet. Nobody knows who carved it there, but it is known to be several thousand years old.
The word asherah is the name given to the wooden staff, approx. 6' in length which was carried by the attendants to the high priests in ancient times and was the insignia of their office. The wooden staffs were named for the Goddess Asherah who was the mother of twins Shachar and Shalem who were respectively the God of Dawn and the God of Dusk. That is significant as will become apparent later.
The word deacon is a derivation from the Greek word "diakonos" meaning servant, attendant or messenger. This definition is appropriate to these officers as they serve as the messenger of the Worshipful Master and the Wardens. The Senior Deacon sits to the right of the W.M. and acts as the messenger between the W.M. and the S.W. The Junior Deacon is the messenger between the Wardens.
Obviously, the magnetic compass had not been invented at that time so all holy and sacred buildings had to be set out with the aid of two asherahs and K.S. temple was no different. And so, the asherah, being the very first tool or implement to be made use of at the building of the temple makes them of extreme importance from a Masonic historical point of view, and as such should be carried at all times as the insignia of the office of the deacons and in particular when conducting a candidate.
So two deacons with wands are the equivalent of two attendants with asherahs. In the Explanation of the 1st degree Tracing Board it states that a Masonic lodge is situated due east and west for three reasons.
1st - The sun rises in the east and sets in the west. Remember Shachar and Shalem the Gods of dawn and dusk, sunrise/sunset, there is a connection there.
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Bro.s Tom Edgar D.M. and Derek Mather J.D. and Hon. Member for the day Bro. Alex Craib P.M. No. 6, played in the Texas Scramble in aid of The Highland Hospice.
It was a great day full of laughter and some good golf which resulted in Team 112 finishing 2nd on 58 points beaten by 1 point. They also had the pleasure to play a four ball with Bro. Alex and Bro. Johnny Russell at Kinguissie golf Club were the scenery was absolutely stunning.
Bro. Robert Law P.M. took part in the Provincial 24 hour sponsored walk on Friday 30th July organised By Bro. Steve Ritchie M.E. Lodge Loanhead & Lasswade No. 580.
Bro. Robert walked from The Lodge Portobello 226 to 112 then onto Lodge Thorntree 1038.
A grand sum of £4000 was raised for SAMH. A huge congratulations to all who completed the walk. Sunday 15th August, saw the return of the Annual Golf Match v No:1 at the Royal Musselburgh G.C. for the coveted Stagg Trophy.
An excellent day was had by all. Bro.s Brian Ritchie R.W.M. Tom Edgar D.M. Derek Mather J.D. Jim Rutherford MoC. Greg Leitch M.M. and Gary Neill M.M. were able to retain the trophy for another year. As the winning Captain, our R.W.M. gave a small toast following the meal by thanking everyone for playing in what was a closely competitive match.
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Freemasonry & The French Revolution
motto of equality appealed to their sense that they were the equal of the nobles.
Many of the army were freemasons. Bernadotte, who lead the troops expelled from Grenoble, and later was a general for Napoleon and then King of Sweden, was a freemason. The cautious response of the army to the outbreak of rebellion in Brittany has been ascribed to the number of officers who were freemasons.
While it is both simplistic and specious to lay the responsibility for the French Revolution at the door of Freemasonry, there is no question that freemasons, as individuals, were active in building, and rebuilding, a new society. Considering the large number of bodies claiming masonic authority. Many men identified today as freemasons were probably unaware of each other’s masonic association and clearly cannot be seen as acting in concert. Yet they did share certain beliefs and ideals. In 1789 the established power in France was a kingdom of God’s grace — however Louis XVI was a weak sovereign. The columns of established power had been the nobility, many of whose members now embraced the philosophers and rationalists, such as Voltaire; the clergy, whose lower hierarchy understood the misery inflicted on the lower classes; the army, whose members were drawn from and often sympathetic to the lower classes; and the public service, whose members were drawn from an educated bourgeoisie who saw themselves locked out from much political and social advancement.
Masonic lodges were first warranted in France in 1725. Two papal edicts, that of Pope Clemence XII on May 4, 1738 and that of Pope Benedict XIV on June 15, 1751, were never registered by the French Parliament and therefore never took effect. Prior to the revolutionary period there were 1,250 lodges in France with an estimated 40,000 members. French Freemasonry of the 18th century was an exclusive group, excluding Jews, actors, employees, workers and servants. The clergy were well represented, and the membership of some lodges, such as La Vertu in Clairvaux, were composed entirely of Catholic clergymen. While the nobility were attracted to Freemasonry, the greater majority was made up of the bourgeoisie, to whom the masonic
The rules for the Estates-General were developed by Minister Necker whose masonic membership is unproven but considered probable, while the election committees created by these rules are claimed to have been mainly composed of freemasons.
Less admirable, Louis Philippe Joseph, 5th Duke d'Orleans from 1785, Grand Master of the Grand Orient and later "Citoyen Égalité" (1747/04/13 -1793/11/06), was driven by his hatred for his cousin the King. Within freemasonry two loosely knit groups can be seen to be developing: those who see the Duke as a symbol to achieve their goals of equality, and those who would use Freemasonry as a vehicle for their own political goals.
When the National Assembly is formed, out of the 1,336 delegates to the Estates-General at least 320, or 24%, are believed to have been freemasons.
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Above, an image of a serving plate 18th century French Freemasonry
The 7 chains on a Master Masons apron.
The sun was the great central planet of the ancient seven, and is represented as the central light in the branched candlestick. The moon is second only to the sun in beauty and splendour, and on every seventh day the moon assumes a new phase. In the Hebrew, Syrian, Phoenician, Chaldaen and Saxon “seven” signifies “full or complete” and every seventh day after the first quarter the moon is complete in its change.
Seven is a sacred number in Masonic symbolism. In the Rituals of the last century, it was said that a Lodge required seven to make it perfect, but the only explanation to be found of the sacredness is the seven liberal arts and sciences, which according to the old “Legend of the Craft” were the foundation of Masonry. In modern ritual, the symbolism of the number seven has been transferred from the first to the second Degree, where it refers to the seven steps of the winding staircase, but the symbolic seven is to be found diffused in hundreds of ways over the whole Masonic system.
In our Ritual, the ascent of the seven steps is symbolical of the seven liberal arts and sciences. But the seven steps have deeper meaning. They allude to the vibrations producing colour and sound. There are seven colours in the spectrum, of which three are called “Primary”. There are seven notes in the musical scale. Thus, it is said to be a harmonic number, three of which compose the principal chord of the key. The musical scale completely bears out the creative process of evolution. When the scale is played, we ascend to a higher scale, at a higher rate of vibration, and repeat (continue to do what has been done). Herein may be hidden the significance for the lecture urging “a study of Music”.
What is the significance of the term BLUE LODGE ?
There are many schools of thought, each with a different theory. The two which find the most believers are that the colour was adopted by the early operative Freemasons because of an age-old association of blue with those virtues which are peculiarly Masonic. Secondly, that “Blue” was adopted by the Grand Lodge of England at an early date in imitation of the nobility and the fame of the colour in “The Order of the Garter”, the most famous order of knighthood in the world.
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Although used commonly and well-nigh universally, the term "Blue Lodge" is controversial because of certain unpleasant connotations, especially abroad in countries like the United States. All too frequently in America the term is used in a condescending manner, as if the "Blue Lodge" were something of an inferior grade. The simple term "Lodge" is adequate. Indeed, the word Lodge is as honourable and respectful a word as a Mason can use. But if the word must be qualified, let it be "Speculative" Lodge. In York Rite Masonry, the first banner's colour is Blue, which denotes Friendship, and is the peculiar characteristic of ancient craft Masonry.
Famous Scottish Freemasons
Bro Wolfgang Amadeus Mozart (1756 - 1791)
Brethren after listening to the lecture on the Lodge Hope of Kurrachee 337. I thought this would be of interest.
Mozart was born in Salzburg to a musical family. From an early age, the young Mozart showed all the signs of a prodigious musical talent. By the age of five, he could read and write music, and he would entertain people with his talents on the keyboard. By the age of six, he was writing his first compositions, and by the age of eight had composed his first symphony. Mozart was generally considered to be a rare musical genius, although he was also diligent in studying other great composers such as Haydn and Bach. His father Leopold, who was also a musician, was quick to see the talent of his young son and became a formidable publicist in showing off his son’s capacities. During his childhood, Mozart was a frequent guest at various palaces around Europe, playing for distinguished guests. In addition to being feted by aristocrats across, Europe, Leopold raised his children as strict Catholics. This included attendance at mass, frequent confession and the veneration of saints. Mozart remained a committed Catholic throughout his life.
Aged 17, he accepted a post as a court musician in Salzburg; although this did not suit him very well. He chaffed at the lack of independence from his patron Prince-Archbishop Hieronymus Colloredo. Mozart was also indignant at his meagre salary (150 florins a year) which left Mozart feeling unappreciated. Yet, despite dissatisfaction and getting involved in rows, the next few years were a time of prolific composition. In 1777, he grew tired of the demands placed on him by his patron and negotiated the release from his contract. He left Salzburg and after travelling to Paris and Germany, he moved permanently to Vienna, Austria where he lived for the remainder of his life.
Initially, Mozart worked for Archbishop Colloredo, but again Mozart felt constrained by the unreasonable demands and limitations placed on him by the Archbishop. For example, the Archbishop sought to prevent Mozart from playing in public concerts. Mozart became angry at these restrictions and confronted the archbishop. Eventually, he was released from his contact with a ‘literal kick up the backside. In Vienna, he became well-known and was often in demand as a composer and performer. His dazzling and innovative new compositions were generally admired, although, like many genii, he was ahead of his time. Some criticised his symphonies for being too complicated, however, he received the very sincere praise of all the great composers of the era. Schubert said of Mozart:
On a personal level, his strained relationship with his domineering father left Mozart often seeking outer recognition. However, in the realm of music, Mozart was in his own world, he was not constrained by the petty misunderstandings and expectations of society. In 1782, he married Constanze – against the wishes of his father. He remained very close to her for the rest of his life and was very much in love. They had six children but only two survived infancy. Whilst he got closer to Constanze, his relationship with his father deteriorated. His father had been domineering since his childhood, and Mozart increasingly resented his presence. 8
Mozart was initiated into Freemasonry in 1784 in Lodge ‘Zu Wohltatigkeit’ in Vienna. He joined the fraternity at 28 years old, was ultimately raised a Master Mason and was a loyal and engaged Brother, a very regular attendee of his lodge, until his death in 1791. It is not known exactly how Mozart was first introduced to Freemasonry; however, he came from a family with a number of men involved with the Masonic lodges. Both his father-in-law and brother-in-law were Freemasons. Mozart was drawn to Masonic lodges “because of their fascination with human dignity and freedom.”
Mozart’s dedication to Masonry is clear by his initiation during the Catholic Church’s ban on Freemasonry. Pope Clement XII had prohibited membership in 1738, yet, seeing no conflict between the two, Mozart defied the church’s commands and joined Freemasonry. He remained a devout Catholic, composing more than 60 pieces of sacred music for the Roman Catholic Church, some of which were the most famous liturgical scores in Western history.
Freemasonry had a powerful effect on Mozart’s life, which can be seen through his various pieces of music. He wrote at least eight compositions for the Masons, including his Freemason’s Funeral Music. Experts also detect influences of Masonry in his famous opera “The Magic Flute.” To those that have studied his life and work, it is evident that Mozart made conscious use of Masonic themes and symbolism within his music. His financial difficulties were enhanced in 1786 when Austria was involved in a war which led to lower demand for musicians. Mozart wrote many letters begging for support from patrons, friends and fellow freemasons. He received only scattered support and supplemented his income by teaching and performing his works.
In the last year of his life, he began composing one of his greatest works – The Requiem. Mozart died before he could finish. Reasons for his death are not clear. The most likely is a sudden illness – possibly the plague or possibly a combination of rheumatoid arthritis and pneumonia. One legend is that he was poisoned by a jealous rival composer Salieri, but this theory is discredited.
Mozart was near bankrupt when he died and he was given a modest burial of a citizen. It was not a pauper’s grave as sometimes claimed. But, in those days, 10 years after burial a citizens grave could be dug up and re-used.
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NECESSITY OF STUDY TO A MASON
our traditions. MASONRY HAS A HISTORY AND A LITERATURE. Its allegories and its traditions will teach you much; but much is to be sought elsewhere. The streams of learning that now flow broad and wide must be followed to their heads in the springs that well up in the far distant past, and there you will find the meaning and the origin of Masonry.
Masonry is a succession of allegories, the mere vehicles of great lessons in morals and philosophy. You will more fully appreciate its spirit, its object, its purposes, as you advance in the different degrees, which you will find to constitute a great, complete, and harmonious system.
A few trite lessons upon the rudiments of architecture, a few ordinary maxims of morality, a few unimportant and unsubstantiated traditions will no longer satisfy the earnest inquirer after Masonic Truth. Let him who is satisfied and content with them remain where he is, and seek to ascend no higher. But let him who desires to understand the harmonious and beautiful proportions of Masonry, read, study, reflect, digest and discriminate. The true Mason is an ardent seeker after knowledge; and he knows that books are vessels which come down to useful-freighted with the intellectual, riches of the past; and that in the lading of these Argosies is much that sheds light upon the history of Masonry, and proves its claims to be regarded as the great benefactor of mankind. By Bro. Albert Pike
If you have been disappointed in the three first degrees; if it has seemed to you that the performance has not come up to the promise, and that the common places which are uttered in them with such an air, the lessons in science and the arts, merely rudimentary, and known to every school-boy, the trite maxims of morality, and the trivial ceremonies are unworthy the serious attention of a grave and sensible man, occupied with the weighty cares of life, and to whom his time is valuable, remember that those ceremonies and lessons come to us from an age when the commonest learning was confined to a select few, when the most ordinary and fundamental principles of morality were new discoveries; and that the three first degrees stand in these latter days, like the columns of the old, roofless Druidic Temple, in their rude and primeval simplicity, mutilated also and corrupted by the action of time, and the additions and interpolations of illiterate ignorance. They are but the entrance to the great Masonic Temple, the mere pillars of the portico.
Unity
You have now taken the first step over its threshold, the first step towards the in most sanctuary and heart of the Temple. You are in the path that leads up the slope of the Mountain of Truth; and it depends upon your Secrecy, Obedience, and Fidelity, whether you will advance or remain stationary.
Imagine not that you will become a thorough Mason by learning what is commonly called the work, or merely by becoming familiar with
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The mystic tie of true fraternalism is love. But, even where brotherly love prevails, differences of opinion, conflicting ideas, unenlightenment on the part of some, prejudices and varied interests in life endanger the spirit of genuine fellowship and unity. Hence, Masons are constantly taught to avoid "confusion among the workmen," discord, strife, jealousies and vain discussions on non-essentials; and to cultivate zealously and fervently the spirit of true unity in the Lodge and in the Fraternity.
Our Lodge ~ Our History ~ Part 6 At the Lodge Committee Meeting of 24th January 1899 ~~~~~~~~~~~~~~~~~~~#~~~~~~~~~~~~~~~~~~~~~ The Secretary explained that so far as he and the Treasurer could ascertain a sum of £80 - in round figures had been subscribed towards the Building Fund of the New Hall, of which about £53 had been paid. This Minute was read at the Special Meeting on 8th February as a report and after some discussion it was unanimously agreed to hold a bizzar to raise funds to clear off the debt on the new premises. It was remitted to the Office Bearers, Lodge Committee and such other brethren as might be nominated as a Bazaar Committee with full powers to add their number and with power to sub-committee and full power to make all arrangements for holding a bazaar some time towards the end of the year, and to do all requisite for this purpose. Past Master Brother Blair congratulated the Lodge upon having three brethren appointed to office in Provincial Grand Lodge, :- The R.W. Master as Junior Warden, The Junior Warden as Architect and Brother McLaren as Grand Steward. Brother Dobbie ran a Smoking Concert and handed £12.17.2d to the Treasurer to be placed to the credit of the Building Fund. At the same time he thanked all who by their generosity had made the ‘Smoker’ such a financial success.
19th April 1899 ~~~~~~~~~~~~ It was also reported that the Provost Magistrates and Town Council of Musselburgh and Lewis McIver, Bart., had agreed to become Patrons of the Bazaar and Lady McIver a Patroness. A Donation of £10 was received from the Provincial Grand Master, Brother Major Gordon Gilmour.
At a Lodge Committee meeting held on 23rd June 1899 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Estimates for the proposed alterations were considered when it was agreed to accept the following:Mason Work R. Bissett & Son £145 Joiner Work Walter Walker £142 Plumber Work James B. Henderson £38 Plaster Work James H. Williamson £31.7.6d Slater Work A. H. McEwan £23
The successful offers were handed to Brother Junior Warden, Architect, for the work, with instructions to accept and see the work commenced and carried out without delay. Bro Substitute Master Bissett intimated a subscription of £15 Towards the Building Fund. Lodge Committee Meeting held on 4th September 1899 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Bro. Dobbie reported that Mr. Kirkwood, Dalrymple Loan, who is not a member of the Craft, had generously offered to present three chairs for the Master and Wardens. The Secretary was instructed to write a letter of thanks to Mr Kirkwood for his generous donation. Lodge Committee Meeting held on 2nd December 1899 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Brother Treasurer stated that Brother Steeples had offered to paint the walls of the new Lodge Rooms and also the Woodwork as a donation to the Lodge, and it was agreed to accept the offer. Bro. Secretary to write to Bro. Steeples and thank him for his kindness.
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Lodge Committee held on 6th December 1899 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ It was unanimously agreed to recommend Bro. James Kinnaird for a third term in the Chair. It was the feeling of the meeting that Brother Kinnaird had been instrumental in acquiring new premises for the Lodge and doing everything possible to help raise the necessary funds, and it would be a fitting reward if he were in the Chair at the opening of the new premises.
Notice was taken of the refusal of the tenant of 7 Bridge Street to pay rent until her claim for damage was disposed of and of the instructions given at past meetings of the Committee which were approved. The Fire Insurance over 7 and 9 Bridge Street to be increased to £700. The Treasurer submitted the following statement showing the position of the Building Fund:Receipts 1. Subscription from Brethren and others 11. Proceeds of Smoker organised by Bro. Dobbie 111. Grand Subscriptions Sale 1V. Bazaar Drawings V. Rents received
£ 97.16. 3 £ 11.16. 2 £ 99.19. 6 £446.13. 3 £ 16. 0. 0 £672. 05.2 Note:- the tenant of 7 Bridge Street has not paid the rent due at Marts.
Expenditure 1. Expenses of Purchase 11. Interest of Loans 111. Feuded and Taxes 1V. Repairs V. Miscellaneous Expenses V1. Bazaar Expenses Leaving in hand at this date
£ 4. 8. 3 £17. 9. 4 £12. 16.10 £ 5. 8. 6 £17. 6 £ 8. 8. 6 £49.8.11 £622.16.3
Bazaar Accounts amounting to £80.5.10 were passed for payment. It was also noted that several accounts had still to be received and that there were a few intimated donations still to be collected.
Special Meeting - McLaren’s Restaurant - 27th December 1899 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Bro. James Kinnard was installed as R.W. Master for the ensuing year. This was the beginning of Bro. Kinnard’s third term in Office. A collection was made with the object of supplementing a fund to send little luxuries to soldiers at the seat of war and realised 33/-d. This brings us to the end of the 19th Century. From the re-opening of the Lodge to the present time was indeed a very prosperous period in the history of the Lodge. Candidates seem to have come forward regularly and the Master, Wardens and Office Bearers evidently had ample opportunities for exemplifying the work of the three degrees. The enthusiasm and zeal the R.W.M. Office Bearers and Brethren have brought the Lodge to a very satisfactory position both financially and otherwise. It should be noted that the Lodge now own their own premises.
And so we pass into the 20th Century in a position which reflects great credit on our Brethren of that period and they must have felt a tremendous feeling of pride and satisfaction on their achievements.
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Preparing the Candidate for Initiation
that follows and hence it may seem to need less explanation than the others. What is behind it, however, can only be fully appreciated when we recognize the situation in which this practice first appeared in Freemasonry. It was in the days of a Mason’s Guild Lodge when the candidates were those who were not ordinary working men but Freemen of a city or borough and who qualified as Fellows of some trade. They were, because of that very status in society, men who already had the means to run a business, could employ apprentices and qualify for the offices of government in the local community. We are not with men in the setting of a working lodge on a building site but in an finely furnished room of a guildhall or better-class inn. These men come in some of their best clothing expecting to be admitted to what they are sure is the company of their equals who are also the established trades folk of the locality. They already know that to join this company is a not inexpensive business and they are prepared and able to pay their dues. They have therefore to learn an early lesson.
For most of us the preparation of a candidate for his entry into a Lodge is something that we have either completely forgotten since it happened to us or have begun to so take for granted that it requires a real effort of memory to recall just what was involved.
Whilst that may often not be a matter of great importance because we have an efficient Tyler or a Past Master who supervises the preparation admirably there is still one aspect of this important part of our practice that ought to matter to us. I mean the understanding of why this preparation was done in the first place and why it is done in this particular manner. When we tackle this subject we shall find not only that we will better recall what has to be done but be able to explain it to anyone who still has questions about it. After all, if the preparation is important we ought to be able to explain why it takes place and in this manner whilst if it is not important then we ought not to be doing it anyway.
Entry to Freemasonry is not something you can buy. If you are to be admitted to this Fraternity the most important asset is yourself and not your bank balance, your jewellery or your gold watch. It is therefore essential that on your initial entry to a Lodge you should be seen to be ‘without your normal possessions’ and relying on your own character, as a man ‘of good report’, for your acceptance.
So let us look at the six points that make up a true preparation of a candidate for Freemasonry on the occasion of his initiation. They are: 1. His being deprived of all metal objects; 2. the re-arrangement of his clothing; 3. the provision of a sandal or slipper; 4. his being blindfold; 5. having a cable-tow placed round his neck; 6. his encounter with a sharp instrument.
We shall consider each of these actions in turn looking at both the origin of their adoption and also the purpose which they currently serve in teaching a Mason about the Society that he is now about to join. 1. Making sure that the candidate has neither metal nor valuable items on his person.
This is one item of his preparation about which mention will be made in the ceremony
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There is something else. Just as you cannot buy your way into this company neither can you force your way into it. If you were accustomed to wear a sword or carry a dagger, as a gentleman might by the latter 17th century, then this too has to be removed so that you will not be tempted to rely on that part of your normal attire to assist your entry. It is when we consider this background to our practice that we fully appreciate the words at the North-east corner, “ to evince to the brethren that you had
neither metal nor valuable substance about you for if you had the ceremony of your initiation thus far must have been repeated”.
to one leg exposed in the apprentice and the other in the Fellowcraft. If we are ever challenged in future about the way in which we entered Freemasonry a short history lesson may be in order.
We can now see why, because any variation in this requirement casts doubt over the attitude with which a candidate has entered our midst.
3. Yes, but why, if what you have just said is true, do we have this next preparation of a slipper on one foot? Surely that has nothing to do with the way in which working masons were dressed? it hasn’t. This practice was begun in the days when there was a lodge attached to the Mason’s trade guild. This was from the time of Queen Elizabeth I when what we call ‘symbolic ritual’ was beginning to be created. All this early ritual was based on stories and events taken from the Bible which, let us remember, was now translated into what was then modern English and was much more available for families, schools and individuals to read.
2. In considering the re-arrangement of an applicant’s clothing we touch, of course, on what is generally regarded as the most unusual, as well as the most distinctive, aspect of becoming a Freemason. The outside world may see fit to use this part of our preparation as a ground for trivializing our whole involvement and there may well be moments when we ourselves pause to wonder whether such a procedure is really necessary. Indeed, unless we again appreciate what is behind such a requirement as having an open shirt, a bared knee and a cord to retain our trousers if a metal belt or braces are denied, we might well think that this is a requirement too far. Whilst of course, most outsiders do not have the benefit of knowing what happens with a bared breast and a bared knee the origin of how we come, somewhat dishevelled, to the door of our lodge room is much more important.
What we are being asked to represent here is a working mason of the late Middle ages. He came to work with an open shirt, knee breeches and a cord around his waist and it is that impression which the candidate is now to offer. May I remind you that when, in what were now ex-Guild Lodges, candidates who had not been apprentices in the stonemasons’ trade presented themselves the working masons present required that the least that the candidate could do was to come in the age-old manner of working mason apprentices. It is this that we are now to reproduce and whereas in the first accepted lodges there was only one ceremony and one obligation the candidates then came with both knees bare, showing the real condition of his dress. It was only later that the idea of dividing up the ceremonies led
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The story from which this incident of a slipper comes in the Book of Ruth which, by the way, was also the portion of the Bible at which it was eventually opened when a Lodge met later in the Apprentice degree. It was also the book that spoke about Boaz which was again appropriate as the eventual password for the First Degree. The story goes that when Boaz wanted to make Ruth part of his family he made his way to the gate of the town where the heads of the families met. There he took off one of his slippers and handed it to the head of the family of Naomi in which Ruth had become a member. When the head of the family accepted the slipper it meant that he approved of the person named leaving his family and joining that of the person whose slipper it was. So Ruth became the wife of Boaz, or probably one of his wives. A slipper given was the sign of joining another family. That is what is now to happen to the candidate. The lodge hands over a slipper and the candidate by accepting it agrees to become the member of this new family of the lodge.
The slipper also means something else as some early rituals show. The question was once asked, “What is that which you are wearing?” The answer was, “An old shoe of my mother’s” and the meaning of that exchange was that the candidate was recognizing that from the start of his Masonic career he was indebted to his new Mother Lodge for something needed in his Initiation. He is at once reminded of the bond that is being formed between him and his new Masonic family. You can now see that what we do by way of preparation is not just playing at games or haphazard. It all has a meaning but unless we understand that meaning it may seem pure foolishness. That is why people outside Masonry are so puzzled at grown men doing such things.
with confidence follow his leader, whom he cannot see, and nothing will happen that he need be afraid of. This is the first step in becoming a trusting member of the very same Lodge that has given him his slipper. Even before many words are spoken we are teaching our candidate the lesson of what being a Brother really means.
5. He also has a cabletow placed around his neck. Here we may feel a little more certain as to what this is meant to teach. After all there will be a moment before long when the R.W.M. explains that such an item around his neck ‘would have rendered any attempt at retreat equally fatal’. Yes, it is true that the cord around his neck does link up with the old type of penalty which is not now administered but only explained. What interests me is that it is not called a rope, a cord or a halter. It is called a ‘cabletow’ which is a maritime term and seems so out of place in a society which derives from men who built structures on land. Medieval masons used ropes and cords and halters for their cart animals so why should we now have a ‘cabletow’ put around the neck of an apprentice Freemason?
4. The reason why the candidate is hoodwinked or blindfold follows very naturally from what has just been explained. It is true that some explain the blindfold as being necessary so that the candidate should not see the interior of a lodge or the members gathered there. before he has committed himself by an obligation to confidentiality. That may have been one of the original reasons though nowadays, when possible candidates are invited to Ladies Evenings or to meetings with the lodge members and ladies present for a lecture that is hardly a good enough reason for the continuing practice.
The main reason for a blindfold is so that from the very outset we can both test and create the candidate’s full reliance and trust in those whom he cannot see and almost certainly cannot know. The candidate is asked at the very start of his journey into the lodge in whom he puts his trust. The answer expected, and which this author believes should be able to be given freely and without prompting, is ‘In God’. Yet we cannot see God and our very trust is therefore being tested. In exactly the same way the R.W.M. tells him that he may
The answer is very significant. It connects with the same reasoning behind the use of ‘doves’ on the top of most Deacons’ wands. What we see here is a very ancient connection with the Bible story of Noah and the Ark. Without going into great detail here we should know that ancient Freemasons were called ‘the sons of Noah’ because all the knowledge acquired by Adam was supposed to have been kept in the Ark when the Flood came and so those who were able to receive the ancient knowledge were the sons of Noah after the flood subsided.
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The idea of the Ark as the ship that carried all those who obeyed and trusted God to safety was strongly believed in the Middle Ages. That is why the main part of the church buildings that masons constructed was called a
Historical Connection
‘nave’ which comes from the Latin word for a ship. Moses too created an Ark to contain the things that brought the Israelites from Egypt in safety and that Ark at last was placed in King Solomon’s temple. Perhaps you can now see the connection with us as Freemasons. The idea of Noah as the father of knowledge and trust in God continued. That is why we have a cabletow from his Ark and why, also, the old form of the penalty spoke of being buried in the sands of the sea a cabletow’s length from the shore.
The notion that Freemasonry is somehow connected to the historical Knights Templar is popularly thought to stem from a single person - Chevalier Andrew Michael Ramsay. He was a Scotsman by birth and a tutor to "Bonnie Prince Charlie." While exiled in France, Ramsay got involved in Freemasonry in Paris, becoming the Grand Orator in 1737. It is said that Ramsay would provide an "oration for new candidates." It was during these speeches that Ramsay would lay out his theory of the Templar / Masonic connection. These orations were very influential upon the development of the Fraternity, especially of degrees beyond the Craft Lodge. No one really knows where Ramsay got these ideas from - he could have invented them himself, or been repeating something he was told. But, without his influence, Freemasonry would look very different today!
The cabletow round the new Mason’s neck is to teach him that he is setting out on a journey into the unknown as Noah did and if he should fail then he will be lost at sea. The doves of Noah on the Deacons’ wands are meant to be messengers of hope to the members of a Masonic lodge.
6. As he enters the lodge room for the first time the candidate is gently prodded with the point of a sharp object. This is part of another ancient practice which required that any candidate for the trade of a mason had to have all his faculties. To test these we still ask whether the candidate can see anything. We test his hearing by asking a question & making knocks. We know he can walk because he is asked to follow his leader and we know he can feel because we now touch his flesh. In older days, as in some Scottish lodges still, he would have smelt incense on the central pedestal. Thus is his preparation complete. He is a ‘fit and proper person’ to be admitted into a lodge of brother Masons whom he can trust and who trust him.
Brother Andrew Michael Ramsay
The practices we follow are not meaningless & odd. They are ancient and significant. Let us keep them but let us also explain them.
With kind permission from Bro. J.S. Donaldson, Secretary of Hawick Lodge No. 111
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Next Issue No.18 November 2021