No

SRA 76
Monthly Newsletter
Volume 12 Issue 2
No. 92
February 2016

Cover Story, Magic Numbers

Did You Know?
The North-East Angle and it’s Importance
Famous Freemason – Tom Mix
The Daughters of Tsion
The Haughfoot Lodge
Rays of Masonry
Did You Know?
Old Tiler Talks
It Doesn’t have to be like this!
The Symbolism of Numbers
My Argument with Freemasonry
The Emblems of Freemasonry

Main Website – Mathematics and Freemasonry

 In this issue:
Page 2, ‘Magic Numbers’
An nice article about numbers used in
Freemasonry.
Page 4, ‘Did You Know?’
Why do the Wardens test at the Winding
Stairs?
Page 5, ‘The North-East Angle.
An excellent article on it’s symbolism .
Page 8, ‘Tom Mix.’
A Famous Freemason.
Page 10, ‘The Daughters of Tsion.’
Fraternal Societies throughout the World.
Page 12, ‘The Haughfoot Lodge.’
A History of one of our Old Scottish Lodges.
Page 17, ‘Rays of Masonry.’
“Masonry is it’s own Reward”, our Regular
feature.
Page 18, ‘Did You Know?’
Is Apprentice and Entered Apprentice the same
Page 19, ‘The Old Tiler Talks.’
“Beautiful Adventure”, the Forty-ninth in the
series from Carl Claudy.
Page 21, ‘It Doesn’t have to be like This.’
Improving our self-knowledge.
Page 23, ‘The Symbolism of Numbers.’
More symbolic meanings to numbers.
Page 26 ‘My Argument with Freemasonry!
The thoughts of Bro. Rabbi Raymond Apple.
Page 27‘ The Emblems of Freemasonry.’
Emblems of freemasonry in the first Degree.

In the Lectures website

The article for this month is ‘Mathematics and
Freemasonry.’[link]
The front cover artwork is a numbered cube which was photo-
1 shopped by the editor with numbers for the article.
Magic Numbers
3..5..7
Numbers appear in every single degree
ceremony, whether we realise their
significance or not, we use them as a
natural progression. The candidate at his
initiation is taught to advance with the first
regular step in Freemasonry, then the
second and finally as a Master Mason with
the third regular step. We do this without
knowing, and unless this is explained to
the candidate, he is probably unaware of
this progression either. We point out the
symbolic nature of the position of the
Square & Compasses after each obligation,
and give detailed accounts of the images
on our Tracing Boards, but sadly we
neglect to give our numbers the same
merit. So tonight after this little talk I hope
you will look at numbers in a new light.
The earliest methods of counting were in
3's and 5's, the former relating to the sacred
number of the Ancients and the latter to the
ideal system of counting that is the decimal
one we use today.
Long ago Pythagoras made his whole
system of philosophy rest on the
conception of numbers as regulating the
relation of all things. His theory of the
triangle with sides of 3, 4 and five units
proved nine and sixteen equal twenty-five,
the square root of which is 5; he then
expanded this theory into his philosophical
teachings, believing all things have a
numerical relationship which is derived
from nature.
This gives us two of the numbers often
used in Freemasonry, 3 and 5, but what of
the number 7? This is definitely a Masonic
number and has a deeper significance than
the other two. 7 is the sum of 3 and 4, or
the sides of a triangle and the sides of a
square.
We refer to the "triune essence of the
Deity" the Father, Son and Holy Spirit, and
Freemasonry as being "spread over the 4
quarters of the Globe" taken together, the
GAOTU with worldly man, showing 3 and
4 together making 7, as described in ritual
the 7 stars denoting perfection in all things.
So let us look at Masonic ritual and see
where the numbers 3. 5 and 7 appear, and
explore what they refer to. Our beloved
Craft stands on 3 great principles,
Brotherly Love, Relief and Truth. There
are 3 degrees, each with 3 secrets - a sign,
a token and a word. There are 3 regular
steps to mark a candidate's progress
through each degree. There are 3 positions
as Trustees of the Lodge, the RWM and
the 2 wardens.
In one of the Charges given to a candidate,
we explain we have 3 main lines of duty -
to God, to our neighbour and to ourselves.
There are 3 sacred dictates of Truth,
Honour and Virtue.
We have 3 excellences of character we
encourage - of secrecy, of fidelity and
obedience. The qualities of an entered
apprentice are described as the attentive
ear, the silent tongue and the obedient
heart. The furniture of a Lodge is the VSL,
the square and the compasses, and atop the
VSL is Jacob's ladder rising to the heavens,
2
with the 3 lower staves of Grace, namely,
Faith, Hope and Charity.
Each degree has a set of working tools, 3 in
each degree. In the Master Mason's degree
the tracing board shows the Porch, the
Dormer and the square pavement as 3 of
the symbols. The 3 pillars that support a
Lodge are the RWM and the 2 wardens
representing wisdom, strength and beauty.
Again in the 3rd degree, the 15 FC's
formed themselves into three lodges, our
Master was slain by 3 blows to 3 different
parts of the head with 3 different tools.
This last example leads nicely on to the
Masonic importance of 5, the 15 FC's
divided into 3 lodges of 5, 3 rule a Lodge
but 5 hold it. The FC is taught to advance
to the altar or pedestal by 5 steps as if
ascending a winding staircase.
The tracing board of the 2nd degree
acknowledges the 5 noble orders of
architecture - Tuscan, Doric, Ionic,
Corinthian and Composite.
In the three practised degrees there are 5
secret words, one for each degree and 2
passwords. The signs of a Master Mason
are 5 in number, The Master Mason's word
is exchanged after Brethren meet on the 5
points of fellowship. The chapiters on the 2
pillars at the entrance to King Solomon’s
temple were 5 cubits high. The 3rd Degree
tracing board has 3 fives on it in allusion to
the 3 FC lodges.
In explaining the number 5 it must also be
mentioned this number refers to the 5
human senses of touch, sight, hearing,
smell and taste: three of which are vital in
Masonry, to feel the grip, see the sign and
hear the word.
3
The number 7 denotes perfection in all
things, 5 hold a Lodge but 7 (or more)
make it perfect. There are 7 Offices key to
running a Lodge - RWM, 2 Wardens, 2
Deacons, Inner Guard and Tyler. The 1"
degree tracing board has 7 stars on it, as
does the RWM's apron.
King Solomon was 7 years and upwards in
building the temple. At that point in the
2nd degree tracing board we explain the
link to the 7 liberal arts, namely -
Grammar, Rhetoric, Logic, Arithmetic,
Geometry, Music and Astronomy.
A candidate entering a Lodge for the first
time is asked if he is of mature age ie, 21
or 3 times 7. He is also asked if he fits the
7 qualifications - is he just, upright, free, a
man, of mature age, sound judgement and
strict morals.
The relationship between these 3 numbers
is also worth looking at, if you add 3 and 5
and 7, you get 15, which is also 3 times 5.
Similarly if you multiply 5 and 7 you get
35, three and five.
We open our Lodge with three knocks, but
it would be equally true to say 15, as the 3
knocks are repeated from the RWM,
WSW, WJW, IG and Tyler, 3 knocks given
5 times totalling 15.
The number 15 is comprised of two of the
most important numbers in modern
arithmetic, ten and five. This has been
acknowledged to be the most perfect
system of accounting and can trace its
origins back to counting by the 5 fingers
on a human hand, long before the abacus,
calculators or computers were invented.
The ritual of the 3'c' degree urges us to
contemplate the closing hour of our
existence, where that to the just and
virtuous man death has no terrors equal to
the stain of falsehood and dishonour. My
old Past Master closed his talk with a
reference to this subject and I feel it is
appropriate to use his words to end on.
The length of the grave was 6 feet, by 3
feet wide, and 5 feet deep, a total capacity
of 90 cubic feet, which is the number of the
square, an angle of 90 degrees.
So having ordered our life according to the
square, we take that sign into the grave,
and we may rest assured that when we
finally rise from that earthly resting place,
that same old sign will procure our
admission into the Grand Lodge above,
where the world's Great Architect lives and
reigns forever.
Brethren, I think the time has come
to say that my number is up.
An adaptation of the talk given by a PM of Lodge
Kelso and Tweed No. 651.
Did You Know?
Q. In the explanation of the Second
Degree Tracing Board we are told that
the ascent of our ancient Brethren `was
opposed by the J.W. who demanded of
them the p.g. and p.w. leading from the
First to the Second Degree,' whereas in
the actual ceremony of passing it is the
S.W. to whom the p.g. and p.w. are
communicated. How do you explain this
difference?
A. Let us be clear about the nature of the
question you have posed. The tests on the
`Winding Stairs' are a piece of pure legend
relating to the builders of Solomon's
Temple. The tests conducted in the Lodge
are a part of the actual ceremony of
`Passing' and, when the J.W. asks for the
E.A. test, and the S.W. asks for the p.g.
and p.w., they are examining the E.A.
Candidate to ensure that he is qualified to
receive the Second Degree.
In the Lecture on the Second T.B. (at the
point which gives rise to your query) we
are dealing with qualified F.C.s who went
to receive their wages in the `Middle
chamber' (or treasury?) where, so our story
goes, they were paid in specie. (Elsewhere,
the T.B. Lecture states that the E.A.s
received their wages in corn, wine and oil,
implying that they received those items in
some other place and had no cause to go to
the `Middle chamber).
Thus, the tests in the Second Degree (prior
to the Obligation) are concerned with the
E.A., whereas the T.B. tests deal with
F.C.s only, and those two procedures
cannot be reconciled (nor, indeed, do they
need to be).
The compilers of the ritual were clearly at
great pains to divide parts of the
ceremonial work in lodge between J.W.
and S.W. and so they each get a part of the
test in the pre-Obligation portion of the
Second Degree. Later, towards the end of
the Ceremony (after the Cand. has been
entrusted) he is somewhat similarly
examined by the J.W. and S.W.
This division of the work between the
Wardens is reflected in the legend of the
ascent of the winding stairs; but now,
because they are dealing with
acknowledged F.C.s, the tests are re-
arranged for that purpose. Presumably it
4
would have been enough to have had the
S.W. test alone, i.e., the F.C.s Sn. Tn. and
Wd. but, in order to share the work, the
J.W. is brought in first for the test on the
p.g. and p.w.

To sum up:

(1) The designers of the Tracing Boards

were not at all concerned with the veracity
of our legend about the place in which the
craftsmen received their wages.

(2) The compilers of the T.B. Lecture were

trying to construct a clear simple story.

(3) The revisers of the Ritual, c. 1813 and

later, were not overmuch concerned with
the need to reconcile their ceremonial
procedures with the details contained in the
legend, which could have been done quite
easily had they so desired, but they were
concerned to divide the work in the Lodge
between the J.W. and S.W. at the point on
which your query is raised and so they
gave one part of the test to the J.W., with
the main test to the S.W.
This kind of difficulty arises regularly out
of a misguided desire to treat particular
items in our legendary materials as though
they are established facts. In the present
instance you are comparing fact with
fiction, i.e., the actual procedure in
conferring the Degree with the legendary
procedure in the ascent of the Winding
Stair. They do not match, probably because
nobody really tried to make them match. It
would be simple enough to organize this
but, needless to say, I am not suggesting
this change.
The North East Angle
and it’s importance.
It is customary at the erection of all large
buildings to place the foundation stone at
the north-east corner of the intended
structure. Actually, this foundation or
corner-stone of the building is as important
to that building as a keystone to an arch. Its
ultimate task is to bind together at that
point two walls of the building, and in due
time it not only serves as a link or binding
post, but also as a foundation and is built
upon. The newly admitted E.A. is placed in
the north-east corner of the Lodge
figuratively to represent that stone, and in
the years that come after he will have risen
to a position of greater influence in the
Craft, and will be responsible for the future
success of the Lodge. If he be weak, then
the section that he forms in the edifice will
be weak also.

The above answer was given by W. Bro. Harry Carr, In by-gone times it was customary for
a former Secretary of Quatuor Coronati Lodge No.
2076.
human beings to be buried alive beneath
the corner-stone and in the walls, as an
5
offering or sacrifice to appease the gods.
The soul of those who so sacrificed
themselves was considered to derive rich
reward in the hereafter. It was also
regarded as a sacrifice to propitiate Mother
Earth to induce her to bear the weight of
the building, thereby ensuring the stability
of the structure. Baring-Gould wrote
“When the primeval savage began to build
he considered himself engaged on a serious
undertaking,. He was disturbing the face of
Mother Earth, he was securing to himself
in permanency a portion of that surface
which had been given by her to all her
children in common. Partly with the notion
of offering a propitiatory sacrifice to the
earth, and partly also with the idea of
securing to himself a portion of soil by
some sacramental act, the old pagan laid
the foundation stone of his house and
fortress in blood.”
It was even thought at one period that the
pinkish colour of old Roman walls was due
to the use of blood in constructing them. In
[Q.C. Pamphlet No. 1.] “Builders’ Rites
and Ceremonies: The Folk Lore of
Masonry,” by that erudite Mason, C. W.
Speth, first secretary of the Quatuor
Coronati Lodge 2076, will be found many
accounts showing how widespread was this
sacrificial rite, a rite practiced, as he says,
“by all men at all times and in all places.”
In course of time, and in the process of
enlightenment as each race became more
cultured, human sacrifices were replaced
by animal sacrifices, and then by
symbolical ceremony or token. To-day it is
customary to place coins of the realm
beneath the foundation stone of an
important building, while Freemasons
perform ceremonies possessing much
beautiful symbolism, corn, wine and oil
being poured over it.
As Speth wrote in the latter part of the last
century, “Our fathers, ages ago, buried a
living human sacrifice in the same place to
ensure the stability of the structure ; their
sons substituted an animal ; their sons
again a mere effigy, or other symbol; and
we, their children, still immure a substitute,
coins bearing the effigy, impressed upon
the noblest of metals, the pure red gold, of
the one person to whom we are all most
loyal, and whom we all most love, our
Gracious Queen.” Though connected
directly with the building, but not with the
corner-stone, it is of interest in passing to
note that it was also often customary to
have a completion sacrifice. A story or
legend told of many sacred edifices recalls
how the architect on completion of the
work was killed by command of those who
ordered it, or alternatively was deprived of
his eyesight – the architect being chosen as
the victim so that he might become the
guardian spirit of his own creation. Speth,
in his “Builders’ Rites and Ceremonies,”
quotes eight instances of the builder or the
architect himself being the “ Completion
Sacrifice,” or narrowly escaping that fate.
These are the Castle of Henneburg, Remus
at the Foundations of Rome, Manoli and
his Masons, The Apprentice of Rosslin
Castle, The Apprentice of the Abbey of St.
Ouen, The Architect of St. Basil, Moscow,
King Olaf and Eastern Snare, and the Devil
Builder Tales, and lastly Tolleshunt-
Knights Church.
In our ceremonies, the E.A. is taught a
symbolical lesson regarding the north-east
corner of the Lodge, which is figuratively
representative of the corner-stone. He can
be considered to represent a building stone,
to be used in uniting together the walls of
the spiritual Temple which the members of
Lodge endeavour to form to the glory of
the G.A.O.T.U. and the benefit of all
6
mankind. It can also be inferred that he
exemplifies the need of divesting oneself
of the tendency to yield to the temptations
of mammon, in case greed and lust crush
down the finer and more aesthetic points of
a man’s character. In Revelation ii. 17 we
read: “To him that overcometh I will give
him a White Stone, and upon the stone a
new name written which no man knoweth
but he that receiveth it.”
From the earliest times men have erected
stones to represent their gods, or as
offerings to their gods. We find that this
practice started from single unhewn stones,
and progressed to hewn pillars, then these
pillars were adorned with sculpture, and as
the years went by particular parts of a
building deemed of importance were given
special names and we got Corner-stone,
Key Stone, Cope Stone, etc.
The Corner-stone which the E.A.
represents is generally of cubical shape, its
squareness depicting morality, its six sides
facing in all directions represent Truth. Its
situation in the north-east symbolically
between the points of darkness and light,
portrays that our newly admitted member
has left behind him that period of darkness
caused by ignorance, and is passing into
the “light” of a new aim and a new world
which is now in process of being revealed
to him.
Ruskin said: “Fine art is that in which the
hand, the head, and the heart go together,”
and we in Freemasonry make extensive use
for symbolic purposes of stones of simple
but beautiful form, and deduce there from
useful lessons in which the hand, the head
and the heart are brought into unison to act
together. We have our rough and perfect
ashlar, our corner- stone, our lodge in the
form of an oblong square representing a
7
cubic stone, in the mark a Keystone, and in
the R.A. a double cube. Our E.A. learns the
first lesson of Masonic line and rule while
representing a corner-stone, and be it
remembered that the ten Commandments
of Jehovah were written upon two Tables
of Stone (Exodus xxxii. and xxxiv.).
Our E.A. standing in the north-east corner
of the Lodge may be considered to be the
corner-stone of Freemasonry; he is from
that time onwards a builder with his
fellow-members of the Order, but as in
course of time his seniors will by the laws
of nature “pass on,” he ultimately takes
their place, becoming not only a builder
but one who is subsequently built upon, an
important unit contributing to the ultimate
strength of the structure.
To each and all in the Craft has been given
the sacred task of guarding the bases, of
seeing that those whom we permit to
follow are worthy apprentices of a Craft of
world-wide good repute. Our future living
cornerstones must be worthy of those who
so ably laid the original foundations,
otherwise the walls of Freemasonry will go
down despite the living sacrifices that have
been made. Let the wonderful record that
has been achieved serve as a reminder to
all of us, therefore, to guard our portals
with due care.
From A Masonic Short Talk Bulletin from October,
1927. These fascinating articles are still written, and
are published by the Masonic Service Association of
North America.
 Famous Freemasons
Tom Mix
A name that many film buffs recognize,
cowboys idolize, and at least for a time, the
man that everyone wanted to be. Tom Mix
was a circus performer, champion
horseback rider, radio personality, beloved
Freemason, and perhaps most known for
his roles in Western films as the clean cut
cowboy who always saved the day. Mix
appeared in nearly 300 films, the majority
of which were silent, and at one point in
time was the #1 box office star in America.
Thomas Hezikiah Mix was born in Mix
Run, Pennsylvania, on January 6th, 1880.
He spent the majority of his young life
working on a local farm, and was instilled
by his father with a love and passion for
horses. Upon the onset of the Spanish-
American War, like many others his age,
Tom decided to enlist. Although never
seeing any real war action, he moved
through the ranks, and served his country
well. Before being honourably discharged,
Tom went on furlough where he met Grace
I. Allen. On his next furlough, he decided
to marry her. For a short period of time he
returned to active duty, but ultimately was
forced to choose between the military and
his wife. This resulted in never returning to
active duty from his last leave, and being
declared AWOL. In the 15 years that
followed, he had married and divorced
three times. Though his marriages were
unstable, his professional life and career
was developing rapidly. He found work at
the Miller Brothers 101 Ranch, which
boasted its own touring Wild West show.
This gave Mix his first introduction to
acting and performing, and went on to earn
numerous riding and roping contests.
His acting career flourished, scoring roles
with various talent agencies and film
companies. Throughout the 1920’s, he
made over 160 cowboy films, and even
built his famous set known as Mixville
located today in what would become the
Edendale district of Los Angeles
unremarkably refereed to today as the
Glendale Boulevard Corridor in the
Silverlake area. Over 150 movies were
shot in Mixville, which was considered to
be its own Western town. It was complete
with all of the props and locations you
might find in a frontier town, such as a
dusty street, hitching rails, a saloon, jail,
bank, doctor’s office, and surveyor’s
office. It even boasted a simulated desert,
large corral, period homes, and an Indian
village of lodges near the back lot.
Mix’s career was inspirational for future
movie stars such as John Wayne and
Ronald Reagan, both of which were very
vocal about the influence which Mix’s
career had on their lives.
8
Throughout his acting career, Tom Mix
was also a devoted freemason. He was
raised on February 21, 1925, at Utopia
Lodge No. 537, in Los Angeles California.
He joined both the Scottish Rite and The
Royal Arch, and participated in the famed
233 club. The 233 was an entertainment
industry social club which claimed over
1,700 Masons as members from the motion
picture and theatrical industries. Members
of 233 included: Douglas Fairbanks,
Harold and Frank Lloyd, Wallace Berry
and Louis B. Mayer. One of the
outstanding patriotic activities of the Club
was a gigantic “Pageant of Liberty” in the
Los Angeles Coliseum on July 5, 1926
before an audience of 65,000 and
employing over 2,500 actors and a chorus
of 1,200. Mix, the star that he was, rode
into the spectacle astride his horse Tony
portraying Paul Revere beside Hoot
Gibson who rode as a Pony Express rider.
With the 233, Mix is said to have
participated in travelling Craft degree team
composed of actors.
silver screen. His impact changed lives and
history as we know it.
You can visit the Tom Mix Museum in
Dewey, Oklahoma, and for more on Tom
Mix, the blog of a Western fan has great
things to say about The greatest cowboy of
the silver screen.
Sourced from website, Freemason Information
Tom Mix Trivia;
This is a little piece of Tom Mix trivia that
you might just not know about, Brother
Tom Mix appears on the sleeve of the
Beatles, “Sgt. Pepper’s Lonely Hearts Club
Band” album. (as does a number of other
famous freemasons, he is standing next to
Brother Oscar Wilde.) ed.

Tragically, Mix died in a fatal automobile

accident on October 12, 1940. His
memorial service was held at Little Church
of Flowers at Forest Lawn Memorial Park
in Glendale, CA, not far from Mixville. A
memorial of a sorrowing horse marks the
location of Mix’s passing in Arizona
highway. At his memorial service Mix’s
close friend, Monte Blue, read a Masonic
ritual in his honour.

Mix was truly a man from another era, a

mythical era when celebrity and fame
created legends… even if for just a little
while. Tom Mix left a legacy for many,
and is still regarded today as one of the
most influential actors in the history of
Google the cover, and see how many
film-making. Without his influence,
Masons you can spot! You’ll be surprised!
countless actors may have never graced the
9
 Fraternal Societies
Of the World
The Daughters of Tsion
The Ladies Templar
What are the Daughters of Tsion? Who
were they a thousand years ago and who
are they today? They are the ladies and
clerics who share in the exact mission of
the Knight's Templar complementing the
Knights, bringing crucial gender balance to
that famous army of rightworkers*. Both
groups are really the Knights Templar; the
sub-title of the Daughters of Tsion is "The
Ladies Templar." Both groups take the
same lessons, meet astrally each day or
each week to perform the same power-
prayers, contemplation exercises, or to
recite a certain powerful affirmation or
mantram. We all come together for sorties
(combat missions), which are often at odd
times of the day or week.
*Rightwork and right-workers are terms
that are supposed to convey the biblical
concept of "doing righteous works."
The differences between the Daughters of
Tsion and the Knights of the Temple are
purely gender oriented, although there are
female combatants in our Order called
Dames or Knightresses, and males in the
Daughters of Tsion, called Clerics of
Tsion. The Mystery School tries not to be
too sexist about it, but the fact is that
warrior knights going into bloody battle on
horseback are indeed different from the
ladies who stay on the battlefield's edge (or
in the safety of a fortress) and support the
combatants with their "feminine" magiks.
The women (and clerics) provide this
crucial support through prayer-songs,
combat-prayer, blessing the weapons, wine
and armour of the Knights, and by
spiritually shielding their chosen warrior.
DAUGHTERS OF TSION
Historically, the Daughters of Tsion
(besides being a very well kept secret)
were made up of the following kinds of
women: sisters, mothers and spouses---
even daughters of the Knights, and
sometimes girlfriends or just a female
friend with whom they had a purely
platonic relationship. During most of their
public history the Knights were forbidden
10
to marry and celibacy was required, the
latter never seriously enforced. As the
Order grew in the mid 1100's the Knights
went along with the semblance of celibacy
in order to appease the Catholic Church
whose endorsement they needed to survive
in dark age politics. If the all-powerful
church didn't approve of your work, you
were a heretical order and were burned at
the stake. And besides, you couldn't
survive economically, either! They were
ostensibly a monastic order and did indeed
live in preceptories (monasteries) all over
Europe. Yet according to historians and
Templar experts the first Grand Master,
Hugh de Payens was married to a
mysterious and beautiful heiress of the
Saint Clair (Scottish Sinclair) family. See
Dafoe and Butler's book, The Knights
Templar Revealed, formerly titled the
Templar Continuum, and required reading
for our advanced Templar initiates. The
existence of "Templar nuns" was an
historical fact, one is pictured left.
All of the rituals, practices and even daily
services of the Knights Templar were
performed in secret. This was highly
unusual for monastic orders and is the
source for all the mystery surrounding the
Knights Templar as well as the source for
their condemnation. Because of all the
secrecy, they were easily accused of
heresy. They no doubt were heretical,
especially in their belief in the Sacred
Feminine and reverence for God-the-
Mother. The Knights had to keep such
teachings secret because they knew it could
get them arrested, tortured and burned at
the stake.
This of course was the eventual fate of the
Templar Knights. On Friday the 13th, 1307
those French Templars that hadn't slipped
thru the net were arrested because the
11
French King Philip IV and his hand-picked
Pope decided to seize the Templar wealth.
Templars were tortured, "tried" and 54
who refused to admit to the lies of demon-
worship and spitting on the cross, were
eventually burned alive. Friday the 13th
has since been considered a horrid day,
unlucky in the extreme, to all people of
European descent.
What is little known is that the Knights
took on female partners to help balance
their work, to assist in their secret esoteric
practices which included revering the
Goddess. Whether these women were
girlfriends, secret wives, or in some cases
hired prostitutes, they were an integral part
of the Templar mission, providing a
necessary complement to the efforts of
each male initiate. Interestingly, they
didn't always become lovers with their
partner. Many Knights had been married
before joining the Order and some
therefore had daughters suitable for this
task. There is one legend of a 13-year old
maiden, daughter of a Knight, who knew
every one of the combat-prayer songs sung
by the Daughters of Tsion while their men
were in battle. When her father sadly fell
in combat, her expertise was not wasted
because a young Templar (perhaps in
shining armour?) asked her to make the
special alliance with him.
The Daughters of Tsion were a secret order
of women who supported the work of the
supposedly celibate all-male Knight's
Templar. These men and women were
ahead of their time. They knew that gender
balance is important and makes for
powerful rightworkings (righteous works).
The Knights would go out of their
fortresses and fight to the death in
skirmishes and battles, putting their very
lives at risk almost daily. Yet they seemed

invincible, Templars seemed never to die
or even get wounded. Wounds back then
usually meant death, even simple wounds,
because of infection. You got a scratch,
you could die. It was quite expected for
everyone who lived by the sword to die by
it. As for the Templar secret invincibility,
you can guess the cause. It was due, of
course, to the fact that they had this army
of women, the Daughters of Tsion, backing
them up, supporting them spiritually and
yes, physically. The physical work of the
Tsion women (and clerics) consisted of
feeding the Knights and themselves,
making and mending all garments and
medicines. Spiritual duties consisted of
praying over the Knights' food and wine,
making special amulets and talismans for
them to wear into battle, praying and
singing powerful hex-songs whenever the
men were engaged in combat.
These societies which are featured in the newsletter
do really exist; there are virtually hundreds of them
throughout the World
The Plumb
Build up your life like the temple of old
With stones that are polished and true;
Cement it with love, and adorn it with gold
As all Master builders should do:
Upon a foundation, well chosen and
strong,
Build now for the ages to come:
Make use of the good, while rejecting the
wrong-
And test all your work with the plumb.
By BRO. NEAL A. McCauley
(From The Builder, Anamosa, Iowa, August, 1915)
The Haughfoot Lodge
In the two years of 1869 and 1870, Bro. R.
Sanderson contributed a number of articles
to the Freemasons’ Magazine which are of
great value in estimating the position of
Scottish Masonry. These Minutes extend
from 1702 to 1763, during which period
the Lodge met at Haughfoot, Galashiels,
and Selkirk, without any Charter. It
differed altogether in its organisation from
other Scottish Lodges, of which we have
any knowledge, inasmuch as all intention
of regulating operative Masonry was
foreign to it, and was rather what we
should suppose the 17th century Lodges of
Chester, Warrington, and those scattered
over the country according to Plot, to have
been; and it seems to have anticipated by
fifteen years the views of the London
Grand Lodge as to Masonic needs. There is
nothing in the Minutes to indicate how the
system entered the minds of the founders;
it is said that a Lodge at Wark established
the Haddington St. John Lodge in 1599;
but in 1701 the Lodge at Alnwick was
operative Masonic, and so was the
Swalwell Lodge 1690-1725. Possibly the
Haughfoot Lodge may have resembled
some neighbouring Lodge, but the
Gateshead Lodge of 1671 was of an
operative regulation also, and the Bishop's
Charter may have been the unique whim of
his Librarian, Miles Stapylton, urged
thereto by the two Trollops who were
operative and speculative Masons of the
city of York, and we know that the
Durham ritual was also York Masonry. A
similar non-operative Lodge existed at the
city of Durham 1738 to 1763 when it
accepted a charter from Grand Lodge, for
particulars of which see Bro. Wm. Logan's
12
History of Granby Lodge, 124. The
Haughfoot Lodge had neither Charges nor
Bye-laws. It assembled annually on St.
John's Day at Christmas when it passed
such regulations as were necessary for the
year. Its officers were the Master Mason,
who is annually designated “Preses” in the
Minutes; a Box-Master or Treasurer; a
Clerk or Secretary ; and the youngest
apprentice was messenger or officer;
changes gradually took place which will be
noticed in their places.
The degrees conferred in “common form”
were apprentice, and fellow-craft,
sometimes at one sitting, and then with a
year's interval. For this purpose a
“commission of five” was appointed every
year to admit “intrants;” and these so
entered do not seem to appear always in
the annual Minutes. This peculiarity
perhaps arose from the distance the
brethren had to travel, as we read of
admissions seven, thirteen, and even
twenty-eight miles away.
The founders of the Lodge were the
neighbouring gentry, their “servants,” a
word which might then mean anything
from day-labourer to manor steward—with
a sprinkling of lawyers, or writers,
surgeons, masons, wrights, etc. The
Minutes designate the Lairds by their
lands, and not by family names, as
Torsonce, Gala (Sir James Scott),
Middleton, Ashistiel, Fallahill,
Torwoodlie, etc.
The meetings seem to have been well
conducted, faults were censured and fined,
the object being to promote good-
fellowship, and relieve the wants of the
necessitous. Thus we read yearly of
assistance in oatmeal to relicts of two of
their deceased members, and later of
13
money grants to members. There was no
fixed fee for Initiation, and as a “pund
scots” is only Is. 8d. members were
admitted at Is. 8d. each, 5s. each, 10s.
each, and credit was even given for such
sums. It is impossible to read either
politics, or esoteric symbolism, into the
Minutes, and in these things they are but
on a par with our own modem Lodges. The
income of the “Box” was derived from
fines for nonattendance, generally about
6d., but these were not always paid. Later a
contribution of a similar amount “to
strengthen the box” was agreed to, and
Gala was to be spoken as to what he would
give. Initiation was sought “by Petition.”
The first Minutes of the Lodge begin on
the 22nd December, 1702, but ten pages
have been torn out, leaving a fragment on
page “11,” to show the nature of the
missing part. It was a Ritual of the two
degrees of Apprentice and Fellowcraft,
probably similar to the Dundee ceremony
of 1727, and the Sloane MS. printed by the
Rev. Bro. Woodford. It is difficult to
understand what this small fragment
means, no doubt the word “Judge” is a pen
slip for Ludge which was then a common
way of spelling Lodge. It might be read
thus:—“leaving out The Lodge is as
ordinary,” and “grips his hand in the
ordinary way . . . . of a Fellowcraft.” It is
thus entered :
“of entrie as the apprentice did leaving out
(the common Judge). They then whisper
the word as before, and the Master Mason
grips his hand in the ordinary way.”
“Haughfoot, 14 Janry 1704, Mett John
Hoppringle of yt ilk, James Pringle his
brother, Andrew Thomson in Galashiels,
David Murray in Philiphaugh, John
Pringle, wright, Robert Lowrie in Stow,
and James Pringle in Haughfoot, conform
to the appointment made by the said John
Hoppringle for yt end.”
“William Cairncross Mason in Stockbridge
gave in his petition desiring liberty to
associate himself with this lodge, which
being considered and he being examined
before the meeting they were fully satisfied
of his being a true entered apprentice and
Fellowcraft, and therefore admitted him
into their Society as a member thereof in
all tymecoming, upon his solemn promise
in the terms of the Society anent which he
accordingly gave.”
“The meeting also continued John
Hoppringle, of yt ilk. Master Mason, till St.
John's day next, and elected Andrew
Thomson, Box-Master till that tyme.”
“They also gave power to any five of their
members to admit and enter such qualified
persons as should apply to them, into the
society of this Lodge either as apprentice
or fellowcraft, and this commission to
continue till St. John's day.”
At the same meeting James Frier was
admitted to the two degrees for one pund
Scots (1s. 8d.) and George Cairncross,
Junr., gratis, because of his father being
formerly a Mason, and now a member of
the Lodge. On the 27th December, 1706,
we read :—
“John Scott, brother to Sir James Scott, of
Gala, was orderly admitted to the Society
of Apprentice and Fellowcraft.”
Other entries of like nature occur, the
“commission to five for intrants” being
annually renewed down to 1763. A fresh
regulation is dated 27th December, 1707.
“Therefore the meeting came to a generall
resolution that in tyme coming they would
not, except on special considerations,
admitt to the Society both of apprentice
and fellowcraft, at the same tyme, but that
one year at least should intervene betwixt
any being admitted apprentice and his
being entered fellowcraft.”
27th December, 1708, “James Frier was
publicly reproved for some rash
expressions he had made in relation to
admission to the Society.”
Every year a new Preses and Box-master
was elected, and we read 27th December,
1709 :—“William Cairncross, junr., and
James Brysone gave in their petition to be
admitted to the Society which was agreed
to as apprentices only, and they were
admitted accordingly, and each of them
were appointed to pay in to the Box
Master, for their entry, one pund scots.”
Here it is to be noted that at the same
meeting James Pringle, of Torwoodlie, had
the two degrees and paid 6 punds (10/-),
We read at the meeting on the 27th
December, 1714, of a brother again
disciplined :—
“The Preses for last year reports that he
and o'yr four convened Thomas Frier
before yem, and reprimanded him for his
fault, and administered the oath of new to
him, and left the consideration of his fyne
to the meeting.”
“The meeting because the committee
reports he was very sorry for his fault,
passes from every fyne.”
The Lodge was equally strict with the "
commission of five," for we learn 27th
14
December, 1716, “The sd. day reported by
Adam Claperton, John Young, John
Fountain, and James Peacock that they had
admitted Alexr Methven, Chyr. . upon 21
Novr., 1716, as ane apprentice, who
subjected himself as to his entry money to
the determination of the Lodge, which
being considered by the meeting they
appoint him to pay four punds scots, and
ordain them to be surety for the immediate
payment yrof to the Box Master. And in
regard they have transgressed the act of the
meeting, giving commission to any five to
receive intrants; the meeting fynes each of
them 12 sh. scots, and ordain them to be
publicly reprimanded by the Preses.”
This matter of the four over zealous
members had not been adjusted in 1717, as
they stated that “Torsonce took the power
out of their hands,, they were content to
pay their respective fynes.”
Up to 1717 the Laird of Torsonce seems to
have acted as Clerk or Secretary, and
everything went on well, the Minutes now
began to be taken in a rough book, and
there was a difficulty in finding a Clerk
and fixing a salary to write up the
“register.” Another trouble began to arise,
the Box-master and others had the loan of
their spare funds “on rent,” i.e. interest,
and it was difficult to get them to account,
and some of their bills were burnt as "
desperate," in the end. We read 27th
December, 1718:—
“The Preses, with consent of the Lodge,
recommends to the commission of five for
entering, to consider as to the entry money,
the distinctions following (viz.), that a
tradesman pay at least five shillings
sterling, and any other person whatsoever
ten shillings sterling.”
15
A Clerk had been appointed in 1726, who
had the register to write up for ten years, at
which time the Lodge met occasionally at
Galashiels, and on the 28th December,
1730, Jeams Claperton, John Young, and
Robert Frier, were appointed to compare
the Minutes with the Register, “and, upon
finding that they agree, to destroy the
minutes.”
On the 27th February, 1731, we are told
“According to the appointment of last
meeting we, Jeams Claperton, Robt. Frier,
John Young, Wm. Caimcross, John
Donaldson, George Cairncross, and Willm.
Murray, have compaired the minutes of
Sedurents with the register, and found that
they perfectly agree, wherefore as desired
we have destroyed the sd. minutes.”
On the 20th January, 1742, the Lodge had
removed itself permanently to Galashiels
with occasional meetings at Stow. We have
no Minutes of the passing of members to
the degree of Fellowcraft, after one year;
no doubt such took place amongst the
“Commission of five,” and are not
minuted. From this time also changes
began to be made in consonance to
customs of the operative Lodges.
On the 27th December, 1745, the Lodge
began the custom, followed by other
Scottish Lodges, of admitting apprentices
and appointing them “two intenders.”
Various minutes follow of this description,
generally apprentices to Masons, and in
1747 we find the term “brethren” first
used.
On December 27th, 1749, it is thus
expressed :—" The sd. day George Dine
was admitted in common form, and gave
bill for one pound ten shillings Scots
money as his entry, payable next St. John's
day. The sd. day John Dobson and Hugh
Cairncross were ordered to instruct George
Dine in all the points of an apprentice and
fellowcraft.”
On the 8th January, 1753, the Lodge
resolves to meet alternately at Selkirk, and
accordingly they met there 27th December,
1754, and also three days later, when it was
resolved :—“The said day it was enacted a
law that none can enter here in time
coming without a pair of gloves to each
member of the sd. Lodge.”
On the 27th December 1759 the Lodge met
at Selkirk when they began, for the first
time, to appoint Wardens :- “Carried by
plurality of votes, the continuance of
George Dun, Preses, and George Hunter,
Box-master, and John and George Dobson,
Wardens.” After this Wardens were
annually appointed, whether meeting at
Selkirk or Galashiels; and the last Minute
of a meeting at Selkirk shows that they
appoint as officers,—“Master, Wardens,
Treasurer, Secretary, four Stewards, and an
Officer.”
Thus terminates these interesting Minutes
of which I have given sufficient to show
the nature of the work; the eras of 1717
(England) and 1736 (Scotland), made no
changes in the working of the Lodge, but
with their advent at Selkirk the members
began to fashion their proceedings on those
of the neighbouring Lodges. Thus some
would be dissatisfied with the changes,
whilst others would attach themselves to
Lodges held of Grand Lodge of Scotland.
However loosely some of the Lodges may
have performed their work, these Minutes
prove beyond a doubt what was expected
of a Scottish Lodge as to ceremonies, and
as such they are of the greatest value to the
history of Masonry in that part of the
United Kingdom.
The original intent of this paper was to
prove that Scottish Masonry possessed two
ceremonial degrees, and not one, and that
the Master Mason was the (Speculative)
Chair Master: the Melrose documents are
of like effect. Since it was written, Bro. R.
P. Gould has examined the matter fully,
and has pronounced for two degrees, both
in England and Scotland, with this
distinction, that whilst the Second Degree
of Scotland was Passed Fellow of Craft, in
England it was Fellow—or—and Master,
and, though he doubts the verbal antiquity
of our old Catechisms, he can refer further
to the 1623 records of the Lodge held
under the Masons' Company of London.
May not the distinction arise by the grant
of brevet Chair rank, in the conferment of
certain formulae, alleged to have been
transferred to the Royal Arch about 1740?
Sourced from John Yarker - 1903 - Ars Quatuor
Coronatorum : Being the Transactions of the Lodge
Quatuor Coronati, No. 2076, London – Vol. XVI -
Page 177.
The original Haughfoot Lodge is a unique
piece of Scottish Masonic History.
Founded in the year 1702 it was the
World's first Lodge of purely speculative
Masons and although The Grand Lodge of
Scotland was founded in 1736 the
Haughfoot Lodge remained independent
during it's whole existence from 1702 -
1763
The Haughfoot Lodge No. 1842 was
founded in August 2002 for Masonic
educational purposes and to be a
continuation of the Historical fact of the
original Lodge's existence
16
There are a number of Research Lodges
within Freemasonry these provide an
added level of interest to Masonic Students
- most deal with Masonic history by
presenting papers etc. The Haughfoot
Lodge No 1824 was set up as a new
Masonic Lodge to examine, study and to
exemplify the actual degree workings
carried out in the original Haughfoot
Lodge (and other Lodges of Freemasons
working before 1700). These were the
rituals being used before the formation of a
Grand Lodge - (England 1717 - Ireland -
1725 - Scotland 1736 )
The Lodge has now visited a number of
other Lodges to demonstrate the type of
working performed by our forebears
The Haughfoot Lodge has a website which the reader
can visit to learn more of this old Lodge and its
meeting dates. This can be viewed at,
http://www.haughfoot.co.uk/index.htm
Our thanks go to the Lodge No .1842 whom the editor
and the newsletter acknowledge to be the copyright
owners.
The Haughfoot Lodge Mark Token
17
Rays of Masonry
“Masonry is it’s own Reward”
The matter of attendance is perhaps the
most frequently discussed subject with
Masonic groups. "How can our lodge
increase attendance," is the question that is
invariably propounded. It is perfectly
natural for officers of the lodge to give
some thought to ways and means to
interest more members. However, there is
always the danger of becoming too
engrossed in the matter of attendance, and
thereby losing something that is vastly
more important.
Why do we come to a Masonic meeting?
To learn. Is a large attendance always
indicative of the fact that more members
are eager to learn, or does it mean that a
promised feature on the program has
attracted a greater number?
Masonry is a study that offers the greatest
opportunity for self-improvement. It has
within it the glamour of romance, the
magic of history, and the comfort of
philosophy. It is the refreshing inspiration
that we carry with us to "Foreign
Countries." You have witnessed the
degrees, and with each portrayal there has
unfolded a new thought. You have taken
part in the business of the lodge. And,
whenever the lodge gives to the poor,
sustains the widow in her hour of need,
gives shelter and food to children, you
have the satisfaction that goes with being a
benefactor. You can disguise Masonry for
the moment, but you cannot change it.
We should attend lodge, but always with
the knowledge that "Masonry is its own
reward."
Dewey Wollstein 1953
 Did You Know?
Q. As used in Freemasonry today, are
the terms Apprentice and Entered
Apprentice interchangeable?
A. Under Art. ii of the Articles of Union,
it was `... declared and pronounced that
pure Ancient Masonry consists of three
degrees, and no more; Vizt. those of the
Entered Apprentice, the Fellow Craft . . .',
etc. Strictly speaking, therefore, the only
title for the first grade in the Craft
nowadays is Entered Apprentice, and the
title Apprentice could only stand as an
abbreviation.
It is necessary to go back to early
operative practice to explain the real
difference between the two terms.
Apprentices were usually indentured to
their Masters for seven years, and in
Scotland there is evidence that the Masters
undertook to `enter their apprentices' in the
Lodge during that period. (1) In
Edinburgh, it was the rule that all
apprentices had to be `booked' in the
town's Register of Apprentices, at the
beginning of their indentures. The Register
survives from 1583 and shows that the
`bookings' recorded the names of the
apprentice and his father, the father's trade
and place of residence, the name, trade and
residence of the master, the date of the
`booking' and (rarely) the actual date of the
indentures - if there had been any delay in
the `booking'.
(1) See `Apprenticeship in England and Scotland up
to 1700', by H. Carr, AQC 69, pp. 57/8, 67/8); also
`The Mason and the Burgh', AQC 67.
These carefully detailed municipal records
become valuable indeed when, from 1599
onwards, there are minutes for the Lodge
of Edinburgh (Mary's Chapel), in which it
is possible to identify more than a hundred
apprentices and to check the dates when
they were admitted into the Lodge as
`entered apprentice'. This usually happened
some two to three years after the beginning
of their indentures, and that marked the
beginning of their career within the Lodge.
They would normally pass F.C. about
seven years after they were made E.A., or
roughly ten years from the commencement
of their training. If for any reason they
failed to pass F.C., they retained their
Lodge status as E.A., even after their term
of service had finished and they were
already working as journeymen.
The Edinburgh system of introducing the
apprentice into the Lodge during his
apprenticeship did not exist in 1475, when
the Masons and Wrights Incorporation [=
Gild] was founded, but it was already fully
established in 1598 when the earliest
surviving Lodge minutes begin. The two to
three-year time lag between `booking' and
E.A. may have been longer in other places.
Unfortunately, it is only Edinburgh that
still possesses the dual town-and-Lodge
records, that enable us to verify their
practice. It is curious that the term `entered
apprentice' does not appear in English
documents until the 1720’s.
The above answer was given by W. Bro. Harry Carr.
Masonic Thoughts!
One thing and only one thing a
Masonic Lodge can give its
members which they can get
nowhere else in the world. That
one thing is Masonry.
Carl H. Claudy
18
 ''Well, no one is going to hog-tie you and
throw you into a study club," answered the
Old Tiler. "It's not only a free country, but
a free lodge."

"I am properly thankful for it," answered

the New Brother. "But I can't understand
the complex these fellows have."

''Suppose you change the subject and give

me a definition of the philosophy of
Masonry," suggested the Old Tiler.

"Why, the philosophy of Masonry is . . .

it's er . . . why, I suppose it's . . . I don't
know what it is."

"Well, tell me then, what the religion of

Freemasonry is?"
Beautiful Adventure
"That's easy," laughed the New Brother.
"Fatherhood of God and brotherhood of
They are forming a study club in there!''
man."
announced the New Brother, disgustedly,
to the Old Tiler. "Get all I want of study in
"Brotherhood of man cannot be a religion,"
school. Can't see why men in lodge want to
answered the Old Tiler, "because a religion
make a job out of Masonry!"
is a system of belief and worship of Deity.
And the Fatherhood of God is taught in a
"Maybe they want to learn something
dozen different religions, including the
about it," suggested the Old Tiler. "Some
Christian religion, the Jewish, the
people do like to know something about
Mohammedan and most of the pagan
the religion they practice, the organization
religions. You'll have to dig deeper than
they belong to, the truths they embrace."
that for the religion of Freemasonry.
"Is that a dirty dig?" demanded the New
"As that sticks you, you might explain to
Brother. "It isn't deserved. I am not one of
me the real origin of the letter 'G' in
those careless Masons who wear the pin
Freemasonry; I don't mean the ritualistic
and pay dues and end their activity. I
reference to it, but its connection with the
attend regularly. I do what I am called
symbols of the first and second degrees.''
upon to do. I learned the work and learned
it well. I even learned all the third degree,
"I didn't know it had any other origin than
although it wasn't demanded of me. But to
what we give it in the Fellowcraft degree,"
get together evenings in a study club and
answered the New Brother.
go all over it again and learn it some more-
not for mine!''
19
''Seems to me there are several things you
don't know about this craft the work of
which you are so self-sufficiently proud to
have learned," scoffed the Old Tiler.
"Can you give a history of Freemasonry?
Do you know anything about the first
Grand Lodge?''
"You mean the one at Jerusalem?"
''No, I mean London!" was the sharp
answer. "Can you tell me anything about
Ars Quatuor Cororiatorum? Do you know
the story of Price and Coxe and
Freemasonry in the United States? Who
Morgan was? What Freemasonry had to do
with Mormonism? What other patriots
besides Washington, Warren, Lafayette
and Paul Revere went to a Masonic lodge
for help in the Revolutionary war?
"Do you know anything of the Egyptian
and Syriac origins of any of our
ceremonies and symbols? Do you
understand the connection of the myth of
Isis and Osiris with our lion's paw and
Lion of the Tribe of Judah? Do you know
why clandestinism is mentioned in our
ritual or anything about Cerneauism and
other spurious Masonry?
"I know you do not! And therefore, it
seems to me that you are among the many
to whom attendance in a study club would
be of the greatest value.
"Freemasonry is much more than a system
of lodges. It is a system of living. It has
many secrets to give you . . . you have
learned only, the exoteric secrets; the
secrets which all initiates are taught. You
have nothing more from your Freemasonry
than any of the rest. Yet the simple and few
secrets given you in our degrees are keys
with which to unlock doors behind which
lie other secrets of untold value. They
cannot be told to you. You wouldn't know
how to understand them if you had them
told to you. The only way a Mason can
learn these, the inner, esoteric secrets of
Freemasonry, is to use the keys we give
him and unlock the doors and enter the
holy of holies for himself.
''A man can do this alone. Many men have.
A man may study medicine or engineering
or stenography or house building or
anything else alone, if he has the wit and
the determination so to do. But it's easier to
study such things in the company of others
and with a teacher. Teaching is an art and
so is study. Not all of us know these arts.
Hence, we have schools and colleges to
help those who want to learn but don't
know how.
"A study club is a Masonic school. It
makes Masonic study easier.
Unfortunately, there are many to whom the
word 'study' is anathema; it is connected in
their minds with tiresome days in School,
when some teacher taught an uninteresting
subject uninterestingly. If I should form a
club, I'd call it the Beautiful Adventure
Club. I'd try to make its members feel that
instead of hard, laborious hours studying
something, they were setting out on a
beautiful adventure to find the end of the
Masonic rainbow, to look for the pot of
hidden gold, to learn the secrets which may
not be told, to get the knowledge that each
man must find for himself. That's what the
right kind of a study club is; a means of
having ail adventure which the casual-
minded man can never have. But, of
course, it's only for the Masons who like
adventure and who want to see behind the
locked door to which they hold the keys -
where are you going?"
20
"You know perfectly well where I'm
going!'' retorted the New Brother
scornfully. ''I am going inside to join that
club before they close the list of members!
If there are any adventures to have in
Freemasonry I want them, and if there are
any locked doors I want to open them!"
The Old Tiler smiled. He had been an Old
Tiler for a long, long time.
This is the Forty-ninth article in this regular feature,
‘The Old Tiler Talks,’ each month we publish in the
newsletter one of these interesting and informative
pieces by Carl Claudy.
It Doesn’t Have to be
like This!
"...Freemasonry in the eighteenth century
was a radical movement, often standing
against abuses of power on the part of the
Establishment. Its development and growth
were a vital part of the Age of
Enlightenment."
Try this and see how it fits. Freemasons
belong to an organisation which ought to
be dedicated to self-knowledge, the nature
of being, love, tolerance, the brotherhood
of man, liberty of conscience and, yes,
perhaps a brush with the Deity on the way.
But we have become bogged down in
systems resembling officialdom, obsession
with promotion to higher rank, discussions
about precedence, confused notions about
God, the relative merits of this or that
dining venue and the parrotting, without
meaning, of what is in itself a very
meaningful ritual.
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Perhaps worst of all we call ourselves a
charitable organization, when what we are
is, primarily, an organisation with all the
attributes I have mentioned plus, in
addition, some philanthropic ones.
"Where is the spirituality, the attempt at
self-improvement, the journeys into
symbolism,... into the unexplained?"
On the evening I was initiated, one of the
Past Masters shook my hand with the
words "Well, boy, from now on you won't
need any other hobbies!" I instantly found
that offensive, sensing (correctly) that
freemasonry is a profession or a vocation,
not a hobby.
My impression, so early formed, was
shortly after substantiated by visits to
lodges in Germany where they takes these
things very much more seriously than we
do in England.
Where is the spirituality, the attempt at
self-improvement, the journeys into
symbolism, the journeys, come to that, into
the unexplained, both without and within?
If we examine where freemasonry in
England is at the moment, to put it bluntly,
we are engaged in initiating ever more men
into the craft and conferring second and
third degrees on them, so that they shall in
their turn be Appointed To Office In The
Lodge, In Due Time Becoming Worshipful
Master. To what end?
The end, unfortunately, is so that they can
then confer initiation on more men, so that
those men can then do the same to other
men, usque ad infinitum. We seem to do
this under the justification of "a daily
advancement in masonic knowledge." Is it
too much to ask what advancement? What
has happened to them? How has
freemasonry shaped their lives, if at all?
Have they grown, and if so, in what way?
What have they learned?
These are not rhetorical questions, because
to some of these brethren something has
happened; freemasonry has shaped their
lives, even if only in a small way; they
may indeed have grown, without knowing
it; they have almost certainly learned
something, even if it is only some ritual
learned by default. But for many of us, I
suspect, the eternal conferring of degrees
very soon becomes an end in itself.
It's easy to forget that freemasonry in the
eighteenth century was a radical
movement, often standing against abuses
of power on the part of the Establishment.
Its development and growth were a vital
part of the Age of Enlightenment. It was,
for many, the route to knowledge denied to
them by an oppressive religious or political
system.
Yet after a recent talk on education in
freemasonry, when I asked the speaker
whether it would be possible to include
talks on historical or philosophical matters
as a regular feature of lodge proceedings
(such as are commonplace in many
continental lodges), the reply was that "this
would not suit the majority --- after all,
people enjoy their freemasonry on many
different levels", a knife-and-fork mason's
charter if ever I heard one.
The good news is, it doesn't have to be like
this. As Colin Dyer points out, the proper
means of instructing young masons is not
by repetition of degree ceremonies, but by
the various systems of masonic lectures. In
the late 18th. and early 19th centuries
lodges of instruction did not teach degree
ceremonies, so much more engaged were
they in moral and philosophical debate.
Masons were often `made' outside the
lodge altogether, and then brought to the
lodge where their real work started, in
moral, intellectual and spiritual pursuits.
Degree ceremonies, by contrast, are only
the means (however ornate) of making
masons and advancing them to other
degrees once they have learned something.
Degrees of what? To attain to a higher
degree, surely you have first to study, to
learn, to gain proficiency.
This is the principle of any academic
pursuit, and the time-honoured method
employed by any institute worth the name;
why should the requirements of
freemasonry be any less? The perfunctory
questions we require nowadays of our
candidates for advancement are merely the
rump of an intricate system of morality
lectures which, in the 18th. century, had to
be imparted verbally (since nothing was
written down) and learned by heart before
a candidate could advance to a higher
degree.
Nowadays even the small amount left over
from these does not constitute a real test at
all, since any amount of prompting by the
Deacon at his side is allowable. Compare
this with the practice in a German lodge I
visited, where at each meeting the Master
delegated one of the junior brethren to
prepare and then deliver at the next
meeting a lecture on a philosophical
subject of his choosing, and then be
prepared to answer questions on it.
Or the French lodge I visited, where a
candidate for initiation was not admitted
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until after months of searching questions
about his moral and philosophical attitude.
When I first wrote this, I had in mind the
experiences of one or two of our younger
brethren, whose second and third degrees
came quite a while after their initiation.
They expressed surprise that they were not
expected to make a more taxing
advancement in masonic knowledge, and
seemed bored by the lack of activity; in
short, they felt abandoned. I have a keen
sense that they were right to feel this way.
So how about it? What is our daily
advancement in masonic knowledge, and
how to we go about this business of self-
knowledge, inner growth, or is it all just
empty words.
This article was written by Julian Rees who was
deputy editor of Freemasonry Today from 2003 -
2007, Britain's leading Masonic magazine, and
sourced from MSA.
THE SYMBOLISM OF
NUMBERS
THAT metaphorical road along which the
Mason travels in his progress through the
degrees of the Blue Lodge is flanked upon
each side by many, many road signs
directing his attention to various by-paths
leading to interesting fields of investigation
and study. A large number of these signs
have been at least partially obliterated by
the destroying hands of the Prestons and
the Webbs but, however it may be with
those directing the student's attention to
Sun Worship, Persian Mysteries, Egyptian
Mysteries, Symbolism of Geometrical
Figures, Symbolism of the Bible, and so
forth, there is one series of signs the units
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of which have not had their legends even
partially obliterated, and which all still
plainly bear the same direction to the
traveler--"To the Study of the Symbolism
of Numbers." Yet, in spite of the frequent
repetitions of this direction, many Masons
hurry along, not even realizing that there
are any such signs and totally neglecting a
field of study that, as even the below-given
short excursion along one of these paths
ought to show, is well worthy of
cultivation.
Only the numbers one to ten inclusive will
be here considered and, of those, only the
most important-- Three and Seven--will be
at all expanded upon, as to treat each of the
ten at all fully would convert what is
intended as little more than a brief synopsis
into a lengthy treatise.
That all of the numbers from one to ten are
respectively referred to in Masonry, and
presented for contemplation, can be shown
by many examples, and the discovery of
them furnishes an interesting and
instructive occupation for the student. To
take one set of references only--one of the
sets brought forward by the Lodge itself--
the briefest consideration calls to mind
that:--
There is one Master; there are two
Wardens; three supporting Pillars; four
sides to the Lodge, marking the Four
Cardinal Points; five elected primary
officers; six Jewels; seven operative
working tools necessary to the symbolic
building of a proper Lodge, i. e., the six
usual Working Tools plus the Compasses;
when the Lodge is in the form of the
Double Square (as it should be) the two
Squares present eight right-angles; there
are nine primary officers, excluding the
Tyler, and ten primary officers in all.
First, to review most briefly certain phases
of the significances of these various
numbers except Three and Seven, and,
then, to take up Three and Seven for
somewhat detailed consideration:--
One, the Monad, is the symbol of the Male
Principle in Nature.
Two, the Duad, is the symbol of the
Female Principle in Nature. It is also the
symbol of Antagonism, of Good and Evil,
Light and Darkness, Osiris and Typhoon.
Four is the number of the Tetragrammaton
or Four-Lettered Name which, in the
original Hebrew, consists of four letters.
Scriptural references to this number are
very frequent. Out of the Garden of Eden
flowed four rivers. Zechariah saw four
chariots coming from between the
mountains of brass. Ezekiel saw four living
creatures each with four faces and four
wings. And St. John saw four beasts.
Five, made up, as it is, of the first odd
number, rejecting unity, and the first even
number, is the symbol of that mixed
condition of order and disorder existing in
the world.
Six is the number of the angles of the Six-
Pointed Star formed by the two interlaced
Equilateral Triangles and, so, calls
attention to that ancient talisman, the Seal
of Solomon or Shield of David.
Eight, the cube of the first even number,
was held by the Pythagoreans to signify
Friendship, Prudence, Counsel, and
Justice. Christian symboligists consider it
the symbol of Resurrection because Christ
rose on the eighth day, that is to say, the
day (Sunday) after the seventh day
(Saturday).
Nine is the number of the angles in that
Triple Triangle formed by placing three
equal Equilateral Triangles with their
apices meeting in a common point and the
Triangles radiating from that point with the
angle separating each Triangle from the
next equal to sixty degrees--the jewel of
the Prelate of the Templars. As the
Equilateral Triangle is the symbol of Deity
so the Triple Triangle composed of three
Equilateral Triangles is the symbol of the
Triple Essence of Deity or, to the
Christian, the Mystery of the Trinity.
Ten, being the number of the dots in the
Tetractys, calls the attention of the student
to that great Pythagorean symbol. This
number is the symbol of Perfection, and
for this reason--it is the sum of the
numbers Three and Seven.
THE NUMBER THREE
To cite more than a few of the very large
number of references in Masonry to the
number Three could serve no useful
purpose, as it is far better that the student
investigate the matter for himself. But, for
a few of the more obvious examples, it will
be noted that there are three occurrences of
each of the following: degrees in Craft
Masonry; Great Lights; Lesser Lights;
Fellowcraft's Working Tools; Movable
Jewels; Immovable Jewels; Supporting
Pillars, and lighted Cardinal Points. Also
there are all the various incidents of Three
that follow directly from the fact that there
are three degrees, as three positions of the
Square and Compasses, and so forth.
Three, among practically all the ancient
peoples, was considered the most
significant of all the numbers and was, in
many of the ancient religions, the number
of certain of the attributes of many of the
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gods. For example, Jove's thunder bolt was
three-forked, and Cerebus, the dog of
Hades, had three heads. The Druids'
ceremonies contained many references to
it. And in the rites of Mithras and in those
of Hindustan are many important
references to it.
Three, as the sum of the Monad and the
Duad, is, symbolically, the result of the
addition of the Male Principle, symbolized
by the Monad, and the Female Principle,
symbolized by the Duad, and, thus, plainly
becomes the symbol of the Creative Power.
It is also the symbol of the three-fold
nature of Deity--He who comprises the
Generative Power, the Productive
Capacity, and the Result, and who is the
Creator, the Preserver, and the Destroyer.
THE NUMBER SEVEN
As stated by Mackey, "the symbolic Seven
is to be found in a hundred ways over the
whole Masonic system." This statement is
so true and the discovery of those many
references is so interesting and profitable
to the student that no attempt is made here
to gather them together. But no student
who neglects to make an effort to discover
them can get out of Masonry all that it has
to offer him.
Seven is referred to in practically all of the
ancient religions. There were seven altars
before the god Mithras. In the Persian
Mysteries there were seven caverns. The
Goths had seven Deities and in the Gothic
Mysteries the candidate met with seven
obstructions. References in the Scriptures
to Seven are almost innumerable. To cite
but a very few:--
Noah had seven days notice of the
commencement of the Deluge. The clean
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beasts were taken into the ark by sevens.
The ark came to rest on Mt. Ararat in the
seventh month. The intervals between the
dispatching of the doves from the ark were
seven days each. Solomon was seven years
building the Temple. And the Temple was
dedicated in the seventh month, the feast
lasting seven days.
The few examples given above of the
occurrences of references to the number
Seven indicate the peculiar veneration in
which that number has been held from the
most ancient times. Its different symbolical
meanings are nearly as numerous as the
different systems of religious philosophy in
which it occurs. But, to the Mason,
following the teachings of "our ancient
friend and brother, the great Pythagoras," it
may well be the symbol of Perfection, this
significance being plainly derivable from
the fact that Seven is the sum of the
numbers Three and Four, the numbers of
the two perfect figures--the Triangle and
the Square.
In concluding it is emphasized that the
above statements of the significances of the
various numbers are but a very small
proportion of the many that might be
made. There are many symbolic meanings
assigned to each of the numbers and, by
investigation, each student can find, among
that large number of interpretations, at
least one meaning for each number that
will appeal to him and which will imbue
Masonry with new life and new interest
and will help to convert what has, perhaps,
become (through no fault of Masonry) a
"dry as dust" series of actions and words
into a living system of instruction in
morals, philosophy, ancient history, and
symbolism.
BY BRO. H.A. KINGSBURY, - Sourced from the
Builder Magazine August 1917
 My Argument with
Freemasonry
Because I am going to say some critical
things, let me first set out my credentials. I
am an insider, fully committed to
Freemasonry and what it stands for. I have
been a freemason for over 40 years, in
Britain, Australia and now Israel. I am past
master of Lodge Mark Owen, Past Grand
Chaplain and Past Junior Grand Warden. I
spent some years as a Grand Lodge lecturer. I
am quite well known as a Masonic speaker,
writer and advocate. I have had a long,
constructive career in the craft. Not just
because of the good fellowship, the
dramatising of ethical principles and the
opportunities for service to the community,
but because it is an ideology which appeals to
my mind.
True, I once wrote a booklet called
“Objections to Freemasonry” – not about
personal objections to Freemasonry but
common misconceptions that needed a
reasoned response. I took up arms because I
saw something I believed in come under
attack.
But I fear that many freemasons are
distorting that belief and turning it into an
idolatry. In ancient Israel there was a danger
that people would make an icon out of the
Temple and constantly proclaim “The
Sanctuary of the Lord! The Sanctuary of the
Lord!” They loved the Temple: they adored
every appurtenance. We do likewise. It is not
politically correct to call Masonic meeting
places temples, but we suffer the same
syndrome. Further, though I am a stickler for
punctuality and punctiliousness in ritual – in
religion too – our meetings are a hymn of
glory and an end in themselves.
We tell ourselves, we tell new members, we
tell the world, that Freemasonry is
magnificent. It is, but that’s not the point.
The real question is why. Because of the
outward emblems? But they are no more than
symbols of a message. My worry is that the
message is becoming obscured. We have
magnificent values – harmony, brotherhood,
justice, charity. But where is the analysis and
exploration, the discourse and discussion?
Our Masonic lectures are monologues, our
ritual regurgitates learnt mantras, our
writings skirt around the edges of what ought
to be on-going passionate debate. We
dramatise brotherhood but have no forum to
discuss it. We speak of charity, but in
generalities without interpretation. We avoid
research and debate. We sit back passively
when someone delivers a monologue in
quaint 18th century English but we’re too
genteel to argue with them. Personally I do
not greatly enjoy delivering a charge in lodge
because I so often want to interrupt the flow
and ask what I am saying and what it all
means.
I am not advocating that we constantly
interrupt whatever is happening in the lodge
room. The most exciting moment of my
Mark Owen career was when that beloved
Masonic identity, Charles Aaron, shouted,
“Rubbish, Worshipful Master!” (it was not I
who was Master; I know who was and have
no intention of telling.) I am not advocating
that anyone shout out, “Rubbish!” Nor do I
want lodge meetings to deteriorate into chaos
with chit-chat across the room. But I would
like to see our meetings take on a new
dimension, with every mason stirred and
stimulated to think for himself, to speak up
and to engage in clarifying our ideals and
how to apply them for the good of society.
By Rt. Wor. Bro. Rabbi Dr Raymond Apple, AO RFD,
Past Deputy Grand Master of the United Grand
Lodge of New South Wales & the Australian Capital
Territory. Click the name to go to his website.
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 THE EMBLEMS OF FREEMASONRY

The First Degree

Apron.
The Apron is the badge of Innocence, and the bond of Friendship. It is made of lamb-
skin, and, as in all ages the Lamb has been acknowledged as the emblem of Innocence and
Purity, it is intended to remind the Freemason of that purity of life which should at all
times characterise members of the Brotherhood. It is worn by the operative mason to
preserve his garments from spot or stain, and by the Speculative Freemason as a symbol
that his aim throughout life should be so to conduct himself as to be able to appear before
the Great Architect of the Universe, unstained by sin and unsullied by vice.

Foundation Stone.
As it is customary at the erection of all stately and superb edifices to lay the foundation
stone at the north-east corner of the building, the newly initiated Brother is placed in that
position figuratively to represent that stone, so that he may receive an exhortation on the
chief virtue of Freemasonry, and the real foundation on which the Order rests. And the
Member of the Fraternity who is true to his faith will never forget his first lecture on
Moral Architecture. Charity, we must ever remember, is the principal of all social virtues,
and the distinguishing characteristic of Freemasons.

The Working Tools.

The Working Tools of an Entered Apprentice are three in number - the twenty-four inch
Gauge, the Mallet, and the Chisel, and each is rich in symbolism for the thoughtful
Mason. They are the first tools presented to him in the Lodge, and it is by making diligent
and careful use of them that he will best justify his admission and prepare himself for
advancement in the Craft.

The Gauge.
The 24-inch gauge is used by the Operative Mason to measure and lay out his work so as
to compute the time and labour it will cost. Applied in a moral sense, it teaches the
Speculative Mason a daily lesson of admonition and instruction for, as it is divided into
24 equal parts, it reminds him of the 24 hours of the day, and directs him to apply them in
a fair division to their proper objects, which are prayer, labour, refreshment and sleep.

This monthly feature is taken from William Harvey’s book, “The Emblems of Freemasonry” 1918.

Until next month,

Keep the faith!
The Editor.
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