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beyond the northeast corner
the three degrees: A Progressive science
CHAPTER IX
Richard h. sands
Introduction
MASONRY IS A
PROGRESSIVE SCIENCE in several senses. In the first place, it comprises a series
of degrees, admission to each being dependent not only on approval of the
brethren, but also on having received certain previous degrees; one progresses
from one degree to the next. Secondly, there is a continuing flow and expansion
of central ideas and ideals as one moves from degree to degree; each degree
reveals progressively more of the overall Masonic idea and tradition. Thirdly,
within the Floor cloth ca. 1764
interior structure
common to our degrees,
progressive changes occur which are significant in teaching the brethren (not
just the candidate) the ideas being presented.
The degrees
of Masonry represent a man’s journey through life (e.g., youth, manhood and
age). The Entered Apprentice Degree
represents the physical side of man … yet to be tempered by enhancing his mind
in the Fellowcraft Degree and finally, spiritually, in the Master Mason Degree.
In a way, the Masonic ritual represents the rebirth of man. He begins in a state of darkness, and
only through the aid of another can he begin to progress. He follows the route of the sun (from
East to West) and, through preparation, begins to educate himself for the work
God and man have laid out for him.
The idea of
progressive grades, or degrees, within a restricted or private society is at
least as old as organized religion. Passing through the grades established rank,
privilege, and prestige. The underlying objective was, however, control of
knowledge. In the open society today there is increasing pressure against
secrecy or control of knowledge in any form. Let us admit that, in the past,
there has been some over-emphasis on the secrecy of Masonry. Nevertheless, in
the human situation, some restriction of knowledge is a necessity for man's own
good. The confidential relation between doctor and patient is morally
inviolable. There must be some secrecy in government for the peace, good order,
and well-being of society; e.g., to protect the state, to guard against crime,
to prevent exposure of plans for contingency and disaster which every good
government must make, to negotiate sensitive issues, and, at times when
decisions are being made, to avoid over‑reaction on the part of the public to
partially formulated plans which may never mature.
The
progression of Masonic degrees is a much simpler matter. In the operative
Masons' Guilds of the middle ages, there were apprentices and established
members or fellows. As accepted Masonry was being born there was almost
certainly only one degree. It probably contained reference to the two great
pillars of King Solomon’s Temple. From this, the Entered Apprentice degree was
divided out. The third degree, introduced later, also borrowed slightly from the
earlier ceremony, although it contains much that is new. If this reconstruction
is correct, our second degree has evidently lost much of its original substance.
But a progression of degrees was established and was later extended throughout
the entire present Masonic system.
The
central theme of our Craft degrees is nothing less than the whole of human life
and existence. In the first degree we receive a remarkable introduction to
Masonry and to Masonic knowledge. We are confronted with our common humanity,
with our humanness, with both the limitations of and the essential need for
material things, with the necessity for a moral society under the Grand
Architect of the Universe, and so we move from darkness towards the light. In
the second degree, we recognize that we are in a world of nature and science.
That some of the presentation is rudimentary or antiquated by present standards
is understandable when the date of its formulation is considered. The necessity
is that of moving individually with continuing perseverance from ignorance
toward knowledge. In the third degree, we become acutely aware of our personal
limits in the flow of time. We recognize that the most important of all human
studies is a knowledge, in the fullest sense, of oneself, and we look with hope
through death toward immortality.
These
three progressions are reflected in many of the features common to our degrees,
and appear in the details of our ceremonies in a manner which is highly
instructive.
Before
Entering the Lodge for the Degree
Examination.
There are four examinations. The first is unrehearsed and occurs before
initiation. For the candidate, it verifies that he comes of his own free-will
and accord, that he comes with a favorable opinion of the order, that he has a
desire for knowledge and a wish to be of service to his fellowman and that he
will cheerfully conform to all the ancient established usages and customs of the
fraternity. Finally, that he places his trust in God. Each Mason has answered
the first question in the affirmative. The other questions are usually answered
similarly, but it is an excellent sign when the candidate goes beyond this, or
probes for what is meant before answering. A thoughtful answer is always
best.
By contrast,
the remaining examinations have been rehearsed. If (unfortunately, only if) the
candidate has thought about, or questioned the reason for the answers, he has
recognized an important method of Masonic instruction, and has come to
understand some part of what the previous degree was all about. It is in this
sense that they are progressive.
These
examinations are also a means by which Masonic status may be established when
visiting a strange lodge. Some jurisdictions have a much more detailed and
expanded examination than our jurisdiction requires. If you visit a lodge
elsewhere you may be asked a question which is new to you. The situation is
easily met by explaining what was done in your own lodge.
Preparation.
The preparation for the degrees is also progressive. A partial explanation of
your preparation for initiation was given to you in the first part of the
lecture. You demonstrated symbolically that you were unarmed and unguarded, that
you had complete confidence in your brethren-to-be, and, to quote words used in
another jurisdiction, "that you were no impostor". Your preparation let you
demonstrate humility; at the same time the ancient custom of slipping off the
shoe in a holy place was observed. You recognized and realized that wealth was
not a proper criterion for Masonic admission or advancement and that secrecy was
respected until Masonic ties were established.
The
preparation for the second degree is "in a manner somewhat similar" to that of
the previous one. This is a natural result of their origin as a single degree.
Preparation for the third degree is a combination, not a variation. Perhaps the
meaning is that, as we contemplate futurity, we need everything that we have
learned before.
From Admission Until the Approach to the Altar
Admission
and Reception. Your admission in each degree was by permission of the Worshipful
Master, after he was assured that you met the required conditions. At your first
admission these included the formal requirements of application, ballot, and
preparation but, no less, the assurance that you came freely and voluntarily,
that you were of mature age, and that there were witnesses to your good
character. These conditions remained inferred in subsequent admissions, and to
them was added your personal hope and desire for advancement in Masonic
knowledge.
Your
reception was always instructive of the degree to be conferred. First, Masonic
secrecy is to be protected but is essentially a thing of conscience. Secondly,
self-controlled virtue is of great importance throughout the whole human
situation, and not least so among Masons. Thirdly, whenever we act as Masons, it
is essential that morality and brotherly love co-exist with virtue.
Invocation.
Read the three invocations which are printed in your Ritual. Consider the
meaning for yourself. You will note that these prayers and the charges given at
the end of each of our degrees are printed and given to all Masons. Obviously
they are in no sense Masonic secrets.
Notice the progression in the charges.
Circumambulation.
Your travel around the lodge symbolizes that just as life is a journey so is its
counterpart, Masonry, a journey. We progress through life's happenings, through
differing situations, to new places, finding out things we did not know before,
pressing forward with many questions as yet unanswered, with many problems as
yet unresolved. We need to be reminded of Aldous Huxley's definition of
experience. "Now experience is not a matter of having actually swum the
Hellespont, or danced with the dervishes, or slept in a doss‑house. It is a
matter of sensibility and intuition, of seeing and hearing the significant
things, of paying attention at the right moments, of understanding and
coordinating. Experience is not what happens to a man; it is what a man does
with what happens to him." That is why our symbol is a moving symbol. Life and
Masonry are moving and each of us moves in life and in Masonry also.
In each
degree we first repeat and then extend our symbolic journey. In each successive
degree we review some previous happenings and symbolically prepare for what is
at the time just over the horizon. Thus we progress and thus we establish a
basis for future action.
Approach to
the Altar. The progress and development of our central theme is very strongly
symbolized in our approach to the Masonic obligation. In the first degree, we
take a single step on our weaker side. Our steps, while still in darkness, are
uneven and few. Yet they convey a message, perhaps intuitive, but anticipated
from Light itself, that the Supreme Being embraces something of an undivided
threefold action. This fact has been recognized outside the context of the
Christian teaching. Within the Divine Unity there is Will or Power which
creates. Love which with Wisdom directs Power to the Good, and Intelligent
Activity by which created things become vibrant and alive. Again, within the
progressive flow of time, the Unity functions by the activities of Creation or
Formation, of Dissolution or Destruction of the obsolete, of Renewal or
Regeneration to start afresh at a higher level. We use differing terms for the
Supreme Being in our degrees. Each of us must, individually, seek the Light.
Each of us must, individually, formulate answers for himself. There is nothing
dogmatic in any of this. The symbol is there for our consideration, reflection,
and guidance.
In the
Second Degree our two steps are regular because order is essential to any
knowledge of nature and science. The universe is of a stuff we call "cosmos"
(the Greek word for "order"), never a purposeless, incomprehensible chaos.
In the Third
Degree we add one more step and carefully distinguish between those which
recognize our life-span and those, going directly forward, which symbolize our
fondest hope of that which is beyond the limits of our own body. Our steps also
comprise a "perfect" number, as is proper if we would approach the Most
High.
At the Altar
The
Obligation. The position of the candidate at the altar reflects the character of
each degree. Review your own experience and recognize how some of our signs are
derived from what occurred at the altar. Consider the limitations of what you
were able to see as you sought (without fully recognizing it at the time) first
light, second knowledge, and third hope.
Each
Obligation involves a promise of secrecy, an undertaking of new duties, a
reference to a penalty, and a solemn act of Obligation. The objective of secrecy
has been dealt with above. New duties and responsibilities are a proper result
of accomplishment. The best reward for success is increased opportunity for
service. The best consequence from Masonic attainment is an increased
recognition of our responsibilities to our brethren and to mankind.
The
traditional penalties are part of our Masonic secrets. It must be remembered
that they come from a bygone age when treatment of malefactors was very
different from that of today. In the early years of the premier Grand Lodge
physical characteristics of three penalties not unlike those used today were
included, in various combinations, and sometimes likewise united with other
penalties, in the Obligations used in Masonic ceremony. This fact is amply
documented in British and French monitors and exposures of the period 1725‑1750
(see Knoop-Jones‑Hamer, Early Masonic Catechisms, pages 100, 126, 156, 178,
198; Carr, Early French Exposures, pages 20‑21, 69, 111, 213, 268‑269, 300,
432). It provides additional proof that our present system evolved from a single
original degree. The detail of the traditional penalties must not be thought of
as a hodge‑podge designed to frighten the candidate. The particulars have their
origin in ancient methods of punishing traitors and other criminals so vile as
to have no survival value in human society, nor even in human
memory.
The act of
solemn Obligation was taken on the Volume of the Sacred Law, that is to say, on
sacred writings which the candidate himself believes to contain expressions of
the will of his Supreme Being. For the Christian this will be the Bible; for the
Jew, the Torah; for the Moslem, the Koran. By this means, the candidate binds
himself in the most solemn manner possible. In our jurisdiction the Book is open
at a text appropriate to the degree. The presence of the Supreme Being is
recognized under differing appellations, successively, the Grand Architect of
the Universe, emphasizing the cosmic source of awareness, comprehension, and
light and finally, Oh Lord My God, indicating the cosmic omnipotence, at once
everlasting, transcendent, yet imminent, by Whom and in Whom we live and move
and have our being.
The Great
Lights. In our lodges the great lights are always present, always together on
our altar in the center. They are there whether the candidate sees them or not.
They are a continuing witness to the spiritual content of Masonry. They are
symbols of the common problems of mankind, of the scope of the universe, and of
a Divine message. All the brethren know that they are always there.
The Volume
of the Sacred Law must be open so long as the lodge is at work. In some English
lodges it is opened at random. In the present-day English Emulation Ritual the
same passage is exposed to view for all degrees: 2 Chronicles 6, Solomon's
prayer at the consecration of the Temple. At various times and in sundry
workings of the three degrees, certain other specific passages have been
designated for this purpose. They include Genesis 4:22 (the first metal worker);
Judges 12:6 (the slaughter of the Ephraimites); Ruth 2:19 (the great grandfather
of David); Ruth 4:7 (on plucking off the shoe); 1 Kings 7:21 (the two great
pillars); Psalm 133 ("Behold, how good . . . it is for brethren to dwell
together in unity!"); Ecclesiastes 12 ("Remember now thy Creator in the days of
thy youth"); Amos 7:7 ("Behold, the Lord stood upon a wall . . . with a
plumbline in his hand"); John 1:1 ("In the beginning was the Word"); and 2 Peter
1:5‑7 ("Add to your faith virtue, . . . knowledge, . . . brotherly kindness, . .
. charity").
In the Grand
Lodge of Michigan, the Volume of the Sacred Law is opened at a different passage
for each degree—one which has reference to the ceremony of the degree. By this
we are reminded that the Book is applicable to many differing situations in
life. The position of the lesser lights also remains the same for the
instruction of the candidate.
After Leaving the Altar
The Secrets.
Review for yourself the sequence of steps and grips as they were explained to
you in successive degrees.
The Apron
and the Apron Charge. The presentation of an apron at an appropriate part of the
ceremony, to serve as a distinguishing mark of a Mason, is universal. The method
of wearing the apron, and the modifications in the apron from degree to degree,
are not uniform between jurisdictions. You will see several variations when
visitors enter your lodge, and when you visit lodges other than your own. In
each case a progressive sequence is involved. You may find an opportunity to
enquire courteously about the details of and reasons for a system other than
your own.
The
investiture with the apron is by authority of the Worshipful Master, delegated
to the Senior Warden after the former has presented the candidate with it. We
emphasize the presentation in the first degree. Some jurisdictions develop
the presentation in the third degree more fully. There is, as expected, a
progressive sequence, each presentation adding to the preceding. We stress,
first, the antiquity and honor of the apron, the necessity for harmony within
the lodge, and the constant admonition it carries to those who wear it.
Subsequent presentations recognize the wider and widening horizon of knowledge
to which we are directed, and our duty to assist and instruct our brethren
according to our knowledge and ability.
The Working
Tools. In a sense the Working Tools too are progressive, though the progressive
nature of their sequence is not immediately obvious. We are accepted and not
operative Masons. Nevertheless ideas must mature into action before they become
complete. The working tools with which we are presented apply not only to our
morals, but to our action, our living, as well.
Initially we
are given novice's tools, for preparation of the work. A gauge for measurement
reminds us that work has size and dimensions, that it fits into the order of
things. A striking instrument follows by which we wield force with our
hands.
On a second
occasion, we are given journeyman's tools, for inspection or testing while the
work is in progress. First, we must test the form. Does it belong in its
surroundings? Then we must check its suitability. Does it level with its
objectives? Finally, we must make sure of its uprightness. Does it avoid the
extremes and excesses which are so effectively explained during the
presentation?
On still
another occasion we are presented with all of the tools of Masonry but
especially the Trowel. The third
and last is to encompass the whole—a reminder that, by recognizing the limits as
well as the possibilities of our work, we may unite art, skill, and labor to
erect a structure worthy of the builder.
May we,
indeed, so unite and build.
The Trestle or Tracing Boards
From an
early period it was the custom at each meeting of Freemasons to draw diagrams on
the floor, including an outline of the holy part of the lodge, certain lines to
guide the candidate, and some symbols. Naturally these also differed from degree
to degree. In those days the task of preparing, or "forming", the lodge required
considerable time and skill. When the brethren were called from labor to
refreshment the drawings would be rubbed or scrubbed out. As late as 1811 in
England the tyler's equipment sometimes included a mop and pail for this
purpose.
The drawings
were done with chalk, charcoal, and clay, which therefore were part of the
regular equipment of the lodge. A hidden significance was seen in them, and they
were said to symbolize the qualifications of the Entered Apprentice’s servitude
to the Master, namely Freedom, Fervency, and Zeal. The symbolism is still
retained in our jurisdiction, where the following explanation is given: "…there
was nothing more free than chalk, which upon the slightest touch leaves a trace
behind, nothing more fervent than charcoal to which when well lighted most
obdurate metals will yield, nothing more zealous than clay or our mother earth,
which is constantly employed for man’s use and is continually reminding us that
as from it we came, so to it we must as surely return.”
As early as
1726 these floor drawings were supplemented by colored tapes nailed to the
floor. Even so, the process of preparing the lodge must have been slow and
inconvenient; we know that sometimes the work of the meeting had to be deferred,
because the lodge had been formed in the wrong degree, and there was not time to
redo it properly. We can also readily imagine how the innkeeper in whose
establishment meetings were held would not be enthusiastic about the writing,
washing, and hammering on his floors.
From 1733 on
we find mentions of a substitute, in the form of ready-made floor-cloths, one
for each degree, on which designs were permanently painted. (See, for example,
the picture at the beginning of this chapter.) At first this innovation was
greeted with hostility, on the grounds that it increased the risk of disclosure.
Even after the practice came to be accepted there were still drawbacks. The
floor-cloths were hardly durable enough to serve as satisfactory carpets, and it
soon became normal to rescue them from the floor and to display them on the wall
or on a table.
They are
still found in lodges, although they have been reduced drastically in size, and
their original function as a floor covering is no longer remembered. In our and
some other parts of the world they are called trestle-boards, apparently from
the trestle tables on which they were formerly set. In other jurisdictions they
are known as tracing boards - the same name as the first of the immovable jewels
- to remind us that they are descended from the drawings made under the
direction of the Worshipful Master before the work of the lodge
began.
The custom
of having a permanent diagram for each degree on a tracing board was well
established in England by 1800. There is no such thing as an authorized design,
and various artists prepared their own individual renderings, which achieved a
greater or lesser degree of currency. Those which are most commonly used in the
Province of Ontario are copies of a set made originally by the English
miniaturist and draftsman John Harris (about 1791‑1873). His designs came to be
associated with the Emulation Lodge of Improvement, which is used in the Grand
Lodge of Canada in the Province of Ontario, for example. That work still
includes explanations of two of the tracing boards, given in the Entered
Apprentice degree, and in the Fellow Craft degree.
There is as
well a trestle board for the Master Mason Degree, which hangs on the wall of
many lodges; in fact a form of it, known as the Master’s Carpet, is still used
as a floor-cloth in part of the ceremony. The lecture on it includes the Three
Steps, the Pot of Incense, the Beehive, the Book of Constitutions, the Sword,
the All-seeing Eye, the Anchor and the Ark, the 47th Problem of
Euclid, the Hour-glass, the Scythe and the Setting Maul, Spade and
Coffin.
Other
symbols often appearing on the chart are the mason's square, the Working Tools
of the degree, the Tools with which Hiram Abiff was slain, and the entrance to
the Sanctum Sanctorum of the Temple with its veil drawn aside. In the Province
of Ontario the figures 5‑5‑5 at the East, South, and North allude to the three
Fellow Craft lodges. On the name plate just above the center of the chart are
written certain characters in an unfamiliar alphabet, often wrongly described as
"Hebrew". In reality they belong to the so-called "Harris code", named after the
artist who is mentioned above.
In any
event, if you are ever in Ontario for a degree, you can ask the
Officers.
Prospect
After this
preliminary survey of those features which are common to all three Masonic
degrees, we are the better enabled to distinguish and appreciate the connection
of our whole system, and the relative dependence of its several parts. Let us
now proceed to look at each degree more closely, repeating certain details,
enlarging on others, and in general explaining what may be obscure. By this
means we may hope to discover the particular lesson of each degree.
Selected
References
T.O. Haunch,
"Tracing Boards: Their Development and their Designers", A.Q.C., volume 75,
1962, pages 182‑203.
Bernard E.
Jones, Freemasons' Guide and Compendium, revised edition,George G. Harrap &
Co. Ltd., London 1957.
"Bible
Openings", A.Q.C., volume 77, 1964, pages 299‑300.
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