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THE TRADITIONAL DEGREES IN FREEMASONRY
CHAPTER II
Masonic essays (1998)
W.M. DON FALCONER
To appreciate what may be called the traditional degrees, it is first
necessary to understand what is meant by freemasonry. The earliest known
recorded use of the word "freemason" dates from 1376, when it implied an
operative mason of a superior class, apparently the Master Mason in charge of a
building operation, or the Master Builder. Many early masonic writers could not
accept that the medieval Freemason, or Master Mason, was a man of superior
knowledge and skill, equally well versed in religious matters, the graphic arts,
sculpture and geometry as he was in the manual aspects of his trade. Writers as
eminent as A.E.Waite could not imagine how "horny handed labourers" could have
developed the symbolism and philosophy that has been incorporated into modern
speculative freemasonry. As a possible explanation, R.F.Gould proposed that
these "operatives" accepted "gentlemen" into their ranks and that they
transformed the operative craft into a speculative art, but he could offer no
logical reason for such an occurrence, which in any event would have been
socially unacceptable in those days.
Those writers seemed unaware that freemasonry was not restricted to the
quarrying, shaping and setting of stones, but that it included the geometry and
structural design of the building and also the multitude of associated trades
such as the sculpture, stained glass windows and all decorative work. These
freemasons had inherited and continually developed the ideas, teachings and
organisation that had long since crystalised as a Fraternity. They had a
multiplicity of emblems, an elaborate system of symbolism and many rites and
ceremonies, which they continued to use long after the decline of cathedral
building. The speculative art had developed concurrently with and had become an
integral part of operative practice. Manual dexterity was achieved by practical
"hands on" training, while the accompanying theory was imparted by demonstration
and catechism, including participation in appropriate dramatic presentations to
illustrate the use of the more sophisticated implements in setting out and
controlling the work.
Should there be any doubt as to the intelligence, technical capacity and
practical capabilities of the medieval Master Masons, it would be instantly
dispelled by a study of the design and construction of the world famous Chartres
Cathedral, which is considered to be the most authentic surviving example of the
spirit of the most spiritual of all periods in European history. In 1020 a
cathedral, almost as large as the present one, replaced a smaller church on the
site. In the 1130s it was extended at the western end by adding two bays, a
vestibule and two towers framing the Royal Portal and its renowned sculptures.
All except the western end and the crypt were destroyed by a dreadful fire in
1194. Reconstruction was commenced almost immediately, continuing unabated until
virtual completion during the 1230s, while more than a dozen other cathedrals
were also under construction in the vicinity.
Years earlier, the Council of Nicea had ruled that "the arrangement belongs
to the clergy and the execution to the artist". Accordingly, the Chapter would
have stated its requirements as to the form of the cathedral, the size of the
choir and the arrangement of the chapels, transepts and other features. During
construction some innovations almost certainly would have been requested.
However, although the church's involvement in the detailing and structural
problems would have been minimal, no architect was engaged to design and
supervise the work, only a permanent staff of clergy being provided to check
that requirements were being met and to provide the necessary funds. Nine
different Master Masons were engaged on the work cyclically throughout the
construction period, each being entirely responsible for the geometry, design
and construction of his sections of the work. In all there were more than thirty
successive contracts or "campaigns" to complete the cathedral. The first Master
Mason who prepared the original design, set out the building and constructed the
foundations, was only on site for less than a year. Each of the nine contractors
was engaged more than once, but the first and some others were engaged several
times. Each successive builder made some modifications, but without altering the
work already completed. The completion of such a complicated and beautiful
structure, so successfully and under such difficult conditions, proves beyond
doubt the capacity and integrity of the medieval freemasons.
The remarkable structural feats of the medieval freemasons can be seen and
appreciated, but their work and ceremonials within their lodges is not so
immediately evident. To achieve his objectives on successive sites year after
year, the Master Mason not only had to be talented himself, but also required a
talented, loyal and dedicated team that could be relied upon to follow him in
the search for and prosecution of the work. His team in fact was a family,
intensely proud of its skills and traditions, but jealous of its operating
methods and trade secrets. Skill, morality and fidelity were essential
ingredients for success, but constant training was necessary in all of these
aspects. The Master Mason was responsible for all of this training, which was a
primary activity of his lodge. Effectively his apprentices were his sons for
seven years and upwards, but usually for a lifetime. All members of the
Fraternity were brothers in the truest sense.
Instruction was required and provided in three ways. The necessary manual
instruction was carried out either in the stone yard or on the construction
site, according to the type of work. The theoretical instruction was usually
provided within the lodge, as was all moral instruction, for which purpose
lodges were convened each Saturday at midday. Prior to their acceptance into the
Fraternity, all those seeking apprenticeship were required to stand at the
entrance to the stone yard or work place for two weeks as the men were going to
and coming from work, so that the members could appraise their suitability and
raise any valid objections. If no objections were raised, the applicant was
balloted for by a show of hands in open lodge. If so accepted he was also
examined to ascertain his wholeness and soundness of body and limb, to ensure
that he was physically capable of carrying out the arduous tasks that would be
required of him.
To impress upon the candidate that purity of body and mind were to be
essential components of his life within the Fraternity, he was then required to
bathe seven times. After bathing he was prepared in a white cloak, "neither
naked nor clad", was blindfolded and conducted into the lodge under restraint by
four of the members. He was then required to kneel with his knees bare on a
rough ashlar stone and take an obligation of fidelity, on the completion of
which he entered into his bond of indentureship for at least seven years. When
his training was complete, the Indentured Apprentice was formally released from
his bond, was required to take another obligation as a Fellow of the Craft and
was entrusted with new modes of recognition as a fully fledged craftsman. These
initial stages in the life of an operative mason are the basis of the first two
degrees in modern speculative lodges, though there are differences in detail of
which some will be mentioned later. As a tradesman the Fellow of the Craft was
required to gain diversified experience progressively over many years, during
which his training continued in specialised areas of the work.
At each new level of responsibility the craftsman would be tested and if
accepted would be required to take another obligation. He would then be
entrusted with the modes of recognition pertaining to his new station, to enable
him to prove his level of competence when required. After many years the
craftsman might become a Superintendent of Work, responsible for all of the work
in a stone yard, or on a construction site. When obligated and appointed, the
Superintendent was reminded that he must have and always maintain a good
knowledge of the work of all associated Guilds, but especially the carpenters,
iron workers, bronze founders, white smiths and gold smiths, as well knowing all
materials used in the work, the required standards of workmanship, the quality
of the work done, the time required and the cost. Eventually a very experienced
Superintendent might assemble a gang and become a Master Mason in his own right,
frequently starting as a subcontractor to his previous Master. In this way
freemasonry expanded to meet therequirements of the times. Some of these
progressive steps also are reflected in the degrees of modern symbolic craft
masonry.
The medieval lodges operated during the centuries of intense religious
fervour, usually working closely with or under the surveillance of a religious
establishment. It was an era of great pageantry, when the church rituals became
fully developed and Passion Plays were a feature of religious life. During this
period, each branch of knowledge was considered to be a secret, which its
possessors must not communicate to anyone outside their own class or fraternity.
Every art, science and trade was called a "mystery" and was treated accordingly.
Indeed, concealment was often practised for the love of concealment. It was
inevitable that freemasonry would enhance its long established methods of
symbolic instruction by incorporating more drama and ritual in its ceremonials,
similar to those of its religious counterparts. These ritualistic dramas
developed along three distinct lines. The oldest theme probably is that
referring to early events recorded in the Book of Genesis. The best known theme,
which is the basis of most modern symbolic degrees, relates to the temples at
Jerusalem. The third theme is different in character, relating to the early
Christian era.
The Genesis theme is concerned with Noah and the flood; Lamech and his four
children, who are credited with the origin of civilised society; the tower of
Babel; and Nimrod, the first great builder mentioned in the Bible and the
traditional founder of operative masonry. The Genesis theme is the basis of the
first part of the "traditional history" of the operative free masons, leading
into the better known part that relates to the construction of King Solomon's
temple at Jerusalem. The moral presented in the Genesis theme is that divine
judgment is inevitable, but that a reconciliation is available to those who
repent, who will be preserved and with whom a new covenant will be entered into.
The only symbolic degree relating to this theme is the Royal Ark Mariner, in
respect of which the installation degree is significant. Several aspects also
are included in some degrees of the Ancient and Accepted Rite.
The best known theme, which also has a key role in operative masonry, is
based on the construction of King Solomon's Temple at Jerusalem, which was
completed about 950 BC; its destruction by Nebuchadrezzar in 587 BC and the
captivity and exile of the Jews to Babylon; their release from captivity in 538
BC under the Decree of Cyrus, the King of Persia who had captured Babylon; and
the rebuilding of the temple at Jerusalem under Zerubbabel, completed in 515EBC.
The degrees relating to this theme are usually called "Solomonic" and are
represented in symbolic Craft masonry, Mark masonry, Royal Arch masonry, Cryptic
Rite masonry and also the Allied Masonic Degrees, as well as in the Ancient and
Accepted Rite. In addition to its historical content and the symbolism relating
to the working tools of an operative mason and the construction of the temple,
this theme also provides an avenue for the "search within", which includes the
search for and discovery of the "Lost Word".
It has been suggested that the New Testament theme may have arisen as a means
to distinguish operative craftsmen from the then "new fangled" speculatives
during the 1700s. There is no doubt that the modes of recognition given in the
degrees relating to this theme were of great importance to operative masons
travelling in search of work, but the content of the degrees suggests an earlier
origin and that recognition was not their primary purpose. In particular, the
morals presented teach fortitude, humility and universal equality. The New
Testament theme is represented in two of the Allied degrees. St Lawrence the
Martyr commemorates the martyrdom of the Saint in Rome in the middle of the
third century AD, when he displayed humility with extreme fortitude. The Knights
of Constantinople refers to an event during the reign of Constantine the Great
in the fourth century AD, when the Emperor curbed the pride and arrogance of the
nobility and rewarded the common people, his loyal artisans and labourers in
Constantinople.
The traditional degrees of speculative freemasonry are all those that were
derived from earlier operative practice, including those from the transitional
period in the 1600s and 1700s. They include the three degrees already mentioned,
as well as several others that will also be discussed. Of the others the first
two of the modern degrees, which are based on the induction of Indentured
Apprentices and the making of Fellows of the Craft in medieval lodges, are the
foundation of modern speculative freemasonry, also known as symbolic Craft
masonry. They will now be discussed in more detail. It will be evident from
earlier comments, that the ceremonials of these two symbolic degrees closely
resemble those of their operative precedents. Moreover, there also are many
similarities in the working tools and modes of recognition, although there are
some significant differences. For example, some of the operative signs have been
omitted and the words have been changed, even though the ancient penalties are
substantially the same. It is interesting to note that the new words, which have
no place in the old operative rituals, reflect the old emblematical signs not
used in the Craft, which suggests that their choice was not a mere coincidence.
Some masonic authors have advanced the opinion that the third degree of
symbolic Craft masonry was "manufactured" to fill an apparent gap, that of
Master Mason. As we have already seen, the fully qualified and experienced
craftsmen were masters of the craft in the true sense, while the Master Mason
was the manager ot proprietor of a workforce operating as a lodge within the
Fraternity. The Master Mason very often was a contractor, who engaged and paid
the craftsmen and labourers he required to carry out the work under the terms of
his contract with the client. In its present form the degree of Master Mason
includes a significant part of the old craftsman's ritual now referred to as the
"five points of fellowship", which then formed a discrete and very relevant
component of the Fellow's ritual. With some constructive imagination, this was
grafted onto an ancient operative drama that was enacted during annual
festivals, when a new appointee was invested as one of the three Grand Master
Masons to rule over the Fraternity. The drama could be attended by all members
of the Fraternity, because it highlighted the fortitude and fidelity of the
principal architect without revealing the secrets that had been entrusted to
him.
Of the other traditional degrees, that of Mark Master Mason is very important
because the principles it embodies were of great importance to the operative
masons. This degree not only emphasises the skill and precision required of a
craftsman, but also highlights the care that must be exercised by overseers when
inspecting the work, because the responsibility for acceptance or rejection is
entirely theirs and they will bear the blame for any error. In the operative
context the principles enunciated in the Mark degree are ancient indeed, but did
not only relate to the modern "keystone" ceremony. Speculatives in the early
1700s were working at least seven degrees that included the word Mark, of which
some were intimately associated with the Ark which has already been mentioned.
In its original form as used in symbolic Craft lodges, the Mark degree comprised
two distinct sections, namely Mark Man for the Fellowcraft and Mark Master for
the Master Mason. In the fullness of time they were consolidated into the
present ceremony based on the "keystone". The operative ceremonies, which
included both the preparation of the stones and their erection in the building,
were covered in the ceremonials of two degrees. Again there are some close
similarities that clearly reflect the antecedents of the symbolic Craft degree,
but there are some significant differences.
These four degrees complete the "work oriented" components of the old
operative ceremonials, laying the foundation for the esoteric theme which is the
ultimate reason for all masonic ritual, the search for light and knowledge and
the allegorical discovery of the "Lost Word", which leads to the ultimate truth.
The esoteric theme is comprised in several degrees under the various masonic
orders previously mentioned, but no order includes all of these degrees. In any
particular masonic order, the degrees may not be arranged in their correct
chronological sequence, nor is there any coherent arrangement between the
orders. There also are differences in detail between some equivalent degrees
that are worked in different masonic orders, though their themes are
substantially the same. Having in mind the lack of communication in those days,
the similarities are more remarkable than the differences.
Although at first sight this group of degrees appears to represent a random
collection of unrelated incidents, a coherent narrative is achieved by arranging
them in their correct sequence. The following is the complete series of
"Solomonic" degrees currently worked under the various masonic orders, including
the four Craft and Mark degrees already discussed. They are arranged in their
chronological sequence and given their modern titles most commonly used, with
the approximate dates of a key event in the narrative of each degree:
- 1 Entered Apprentice Apprenticeship begins
- 2 Fellowcraft Qualified as a craftsman
- 3 Master Mason Esoteric theme established
- 4 Mark Master Mason 960 BC Preparation for building
- 5 Select Master 955 BC Construction of the vault
- 6 Royal Master 953 BC Deposition of the Word
- 7 Most Excellent Master 950 BC Dedication of the temple
- 8 Super Excellent Master 587 BC Destruction of the temple
- 9 * Knight of the Sword 538 BC Release from captivity
- 10 Excellent Master 536 BC Return, rebuilding begun
- 11 Royal Arch Mason 535 BC Word found, work stopped
- 12 * Knight of the East 520 BC Zerubbabel visits Darius
- 13 * Kt. of the East & West 516 BC Rebuilding completed
The three degrees marked (*) constitute the Red Cross of Babylon, or
Babylonish Pass in the Scottish and some other workings, which differs somewhat
from its counterpart in the Allied degrees. In addition to these degrees, there
are ceremonies of installation in the Craft, the Mark, the Royal and Select
Masters, the Red Cross of Babylon and the Royal Arch, all of which enhance and
amplify the narrative and help to bind it into a cohesive whole.
From the above summary it is evident that the narrative is woven round a
series of events recorded in the Old Testament and that the secret vault is an
essential ingredient. Jewish tradition also relates that a secret vault was
constructed beneath the temple, in which confidential meetings could be held and
all sacred treasures and secret documents could be stored. The construction of
such a vault under ecclesiastical and other buildings of importance was not
unusual in ancient times, the custom being continued into medieval times by
providing the crypts associated with most cathedrals and monasteries and the
castles of the Crusaders. Underground excavations carried out by the Knights
Templar between 1118 and 1125 and by the British Royal Engineers in 1895, as
well as modern Israeli archaeological surveys, all confirm the existence of
passages and vaulted chambers beneath the mosque erected on the original temple
site, but a more detailed investigation is not possible at present. A brief
resume will now be given of the narrative that is the basis of the esoteric
theme of the traditional or Solomonic degrees of freemasonry.
The construction of the temple at Jerusalem is well documented in the Old
Testament and is the scene for the beginning of the narrative in the degree of
Mark Master Mason. Of special interest is this record in 1 Kings 5, verses 13 to
16: "King Solomon raised a forced levy from the whole of Israel amounting to
thirty thousand men .... Adoniram was superintendent over the whole levy ....
Solomon also had seventy thousand hauliers and eighty thousand quarrymen,
besides three thousand three hundred foremen in charge of the work who
superintended the labourers." We also read in 2 Chronicles 2, verses 13 and 14,
a letter written from Huram King of Tyre to King Solomon, in which the King of
Tyre says: "I now send a skilful and experienced craftsman, master Huram, the
son of a Danite woman, his father a Tyrian .... who will be able to work with
your own skilled craftsmen .... to execute any design submitted to him."
In the degree of Mark Master Mason the candidate represents one of the three
thousand three hundred foremen, who are responsible for ensuring that all stones
are properly prepared in accordance with the working plans and correctly fitted,
marked and numbered ready for erection at the site. The ritual is very dramatic.
The degree teaches that every diligent workman has a chance to distinguish
himself by preparing some special and superior piece of work that will
strengthen and adorn the structure and that he will be rewarded appropriately,
provided that he carries out the work strictly in accordance with the Divine
Plan.
As soon as the temple site had been prepared, twenty seven experienced and
trustworthy craftsmen were chosen, appointed as Select Masters and delegated to
construct the secret vault beneath the future location of the Holy of Holies,
with underground access from King Solomon's most retired apartment. In the
degree of Select Master the candidate represents Zabud, a particular friend of
King Solomon, who had some important business to communicate and inadvertently
gained admission. The unworthy guard whose laxity allowed Zabud to enter was
condemned to death and Zabud was pardoned and obligated as a Select Master. This
degree warns of the great danger of carelessness and teaches the need for
constant care, uprightness and integrity in the fulfilment of one's allotted
duties, coupled with justice and mercy. A similar legend, but with interesting
variations, is included in the Allied Masonic degrees and called the Grand
Tilers of Solomon.
When the secret vault was completed the three Grand Masters deposited therein
true copies of the holy vessels and an exact copy of the Book of the Law. It was
agreed that if any one of the three Grand Masters should die, the other two
would deposit the Word in the secret vault so that it could be restored should
the temple be destroyed. In the degree of Royal Master the candidate represents
Adoniram who wishes to know when he might receive the master's word. The third
Grand Master responds to Adoniram with an elegant and striking discourse, during
which he inadvertently reveals the place of preservation. Adoniram is told that
he must continually strive in his search for truth, but that only after the
temple of this life has been destroyed by death can the temple of the life
hereafter be built on its foundations.
The temple was completed shortly after the death of the third Grand Master.
When his death had been mourned, the holy relics from the tabernacle were moved
into the Holy Place and the Ark of the Covenant was put in the Holy of Holies
under the outspread wings of the cherubim, then the temple was consecrated in
all its glory and beauty. King Solomon resolved to reward the most skilful of
his workmen by creating them Most Excellent Masters, thus creating a new tie
with his faithful craftsmen. The degree teaches that faithful service will be
justly rewarded and that the tenets of freemasonry should bind us together in
one fraternal union.
The temple retained its original splendour for thirty-three years, but soon
after the death of King Solomon ten of the tribes revolted and formed the nation
of Israel, leaving Judah and Benjamin as the Kingdom of Judah in possession of
the temple. About 921 BC Shishak, King of Egypt, raided the temple and carried
away the treasures. Thereafter idolatrous rulers desecrated the temple and
allowed it to fall into decay, although it was partially restored by Josiah
around 635 BC. The ten tribes were captured and progressively deported into
captivity in Asyria from about 722 BC. The temple was destroyed in 587 BC when
Nebuchadrezzar plundered Jerusalem, taking the people of Judah captive to
Babylon. In the degree of Super Excellent Master, Zedekiah the last King of
Judah had already fled, leaving his people to their fate. He was captured by the
Chaldean army on the plains of Jericho, when his eyes were put out and he was
carried into captivity bound in chains of brass. Before their capture the loyal
craftsmen, including Gedaliah who was appointed and became the wise and gentle
governor of Judeah, pledged themselves to continue faithful to their trust, to
be true to their obligations and to be honourable on all occasions. The
objective of the degree is to inculcate true devotion to the God whilst striving
to enlighten our minds and purify our hearts.
In 539 BC Cyrus, King of Persia, captured Babylon. He was a great and humane
ruler who gave permission to the Hebrew captives to return to their homeland and
rebuild their temple. To enable them to do this he issued the Decree that is
recorded in EzraE1, verses 2 and 3: "This is the word of Cyrus, King of Persia:
The Lord the God of heaven has given me all the kingdoms of the earth and he
himself has charged me to build him a house at Jerusalem in Judah. To every man
of his people now among you I say, God be with him and let him go up to
Jerusalem in Judah and rebuild the house of the Lord ..... and every remaining
Jew, wherever he may be living, may claim aid from his neighbours in that place
....." The setting for the degree of Knight of the Sword is in the palace at
Babylon. The candidate represents Zerubbabel who was born in Babylon, his name
meaning the "Exile", but he was known locally as Sheshbazzar, the Prince of
Judah. Zerubbabel obtains an audience with Cyrus and requests permission to
return to Judea to rebuild the temple, which is granted. Cyrus sets Zerubbabel
free and appoints him chief among his brethren, exacting a tribute as evidence
to the neighbours that Zerubbabel is still under the protection of the King of
Persia. Cyrus issues his decree and creates Zerubbabel a Knight of the Sword,
investing him with a sash and sword as the emblems of his office. This degree
concludes with the hazardous return to Jerusalem, including the ancient drama of
"crossing the bridge".
As the Decree of Cyrus applied only to the descendents of the captives from
the Kingdom of Judah, it was necessary to make sure that only they were
returning to work on the temple. So that the craftsmen working on the temple
could be identified easily, Zerubbabel decided to institute a new degree, that
of Excellent Master, founded on the history and traditions of their ancestors.
It was a relevant choice to relate this degree to their previous release from
Egyptian bondage, when the Lord called Moses from his exile to lead the Chosen
People out of captivity, as well as to their journeyings in the years that
followed. The portions of Scripture selected for this degree, as well as the
modes of recognition adopted, relate to those visions in which God gave to Moses
certain signs by which the people would know that he came with Divine authority.
There also are relevant aspects of the symbolism of the Tabernacle, which came
into existence during the wanderings of the Exodus, although those aspects are
not the basis of the degree. The degree was conferred on the craftsmen before
they left Babylon. They pledged themselves to serve God, their brethren and
their chosen leaders and were enjoined to journey through life with humility and
to render to God that honour and praise which are most justly due to Him. The
degree is commonly called the Passing of the Veils. There is no English
equivalent of this Scottish form of the degree, but in some other jurisdictions
variations of the Passing of the Veils are incorporated in the Royal Arch degree
as an essential preamble.
The records show that about 42,360 of the remnant in exile returned to
Jerusalem progressively, the first contingent under the leadership of Zerubbabel
in 535 BC, followed by Ezra in 458 BC and finally Nehemiahin 445 BC. Three
exiles from Babylon, having received the tokens of an Excellent Master and
wishing to avail themselves of the Decree of Cyrus and assist in rebuilding the
temple, presented themselves to the Sanhedrin on their arrival. They were
engaged immediately, to begin clearing away the rubbish from the first temple.
This is the setting for the Royal Arch degree. The three workmen detected a
hollow sound when digging at the site of the previous Holy of Holies. On further
investigation, after removing the keystone, they discovered the secret vault.
Access was gained through the opening and the items previously deposited were
recovered safely. Thus the Word was restored and the degree of Royal Arch Mason
was established. The candidate represents one of the workmen who made the
discovery, whose reward is exaltation as a Royal Arch Mason. He receives several
lectures on historical, philosophical and mystical aspects of the degree to
impress upon him that masonry is that great and universal science which includes
almost every other, but that more particularly it teaches us our duty to God and
to our neighbour and a knowledge of ourselves.
Shortly after work had commenced, the Samaritans in the surrounding areas
sought to join in the work, but were told that they were not among those who had
the right to build. Thereafter the Samaritans harassed the builders and also
enlisted the support of Tattenai, the Persian governor of Samaria. Cyrus died in
530 BC and Artaxerxes usurped the throne for a brief period. By the time the
site had been surveyed, the foundations laid and the walls commenced,
Artaxerxes, at the instigation of the Samaritans stopped the rebuilding of the
temple in the year 522 BC. Tattenai and another Persian officer of rank,
Shethar-boznai, went to Jerusalem and sent a fair report to the new King Darius,
suggesting that a search be instituted to learn whether the building was going
on in accordance with a royal decree. At the request of the Sanhedrin,
Zerubbabel went to Persia in 522EBC and visited King Darius to make a personal
plea when Tattenai's report was being considered, which is the central theme of
the Knight of the East.
During his visit to Babylon, Zerubbabel was asked to participate in a debate
in the Persian court on questions posed by Darius, who asked which was the
strongest of wine, the king or women. Zerubbabel convinced Darius that women
were the strongest of those three, but that truth was stronger than all things,
which is the moral taught in this degree. Darius then accepted Zerubbabel as his
Kinsman who would sit by him and said that he would be happy to grant
Zerubbabel's requests, even beyond what was in writing. It was then that
Zerubbabel's statements concerning the rebuilding of the temple were verified by
the discovery of the original decree, in the personal records of Cyrus held in
the castle at Ecbatana in the province of Media. Accordingly Darius issued
written confirmation of the Decree of Cyrus and gave instructions that the
rebuilding was to be given every support and that no taxes should belevied.
Tattenai and his colleagues thenceforth applied themselves with vigour to
execute the royal commands. All of these events are recorded in the Scriptures.
Before returning to Jerusalem, Zerubbabel was constituted as a Knight of the
East by Darius, who also gave him all of the temple treasures not previously
recovered.
Rebuilding of the temple was recommenced in 520 BC and was completed in 516
BC, without any further problems from the Samaritans. As a reward for his
services, both his successful approach to Darius which resulted in the recovery
of the temple treasures and also his work on the rebuilding of the temple, the
Sanhedrin constituted Zerubbabel as a Knight of the East and West, this being
the highest masonic honour they could bestow. This is the theme of the degree,
which teaches that integrity and fortitude, as well as wisdom such as that
displayed by Zerubbabel when answering the questions of Darius, are essential
masonic attributes.
CONCLUSION
The foregoing degrees are but some of the many hundreds that came and went
during the transition from operative free masonry to speculative freemasonry in
its present form. They have stood the test of time and provide a coherent and
comprehensive avenue of masonic wisdom. In the York Rite of American masonry
they constitute the trunk that leads to the Knights Templar. There are several
other orders in freemasonry, but most of them stand more or less in isolation.
Some of them are Christian in orientation. The other major series is that of the
Ancient and Accepted Rite, under various jurisdictions. Variations of nearly all
of the traditional degrees are included in that Rite, but they are seldom worked
except in America and Canada. In the context of this review, it is worth
mentioning the Worshipful Society of Free Masons, Rough Masons, Wallers,
Slaters, Paviors, Plaisterers and Bricklayers, which is commonly referred to as
"The Operatives". Its rituals provide a great deal of background to the modern
speculative freemasonry that evolved from it.
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