CHAPTER X
part II - Symbolism and the Teachings of Freemasonry
THE SQUARE AND COMPASSES
W.
M. Don Falconer PM, PDGDC
The
proof of being a Freemason is demonstrated in the Perfect Points of
his Entrance.
The
expression “perfect points of entrance” appears in
several forms and is derived directly from the usages of operative
freemasons, especially in Scotland, where it was included in the
Catechisms or Test Questions regularly
used to examine apprentices and unidentified freemasons seeking
work. The first known reference is in a catechism that is part of
the Edinburgh Register House MS of 1696, under the
heading “Some questions that masons use to put to those who
have ye word before they will acknowledge them”. In that
catechism “ye word” was the Mason Word
that is discussed in the two chapters of this book entitled
The Legacy of Operative Freemasonry and History
- A Key Element in Freemasonry. The expression was carried
forward into Scottish speculative freemasonry during the direct
transition of many of the old Scottish operative lodges into
speculative lodges. Evidence of the use of the expression and its
interpretation, before the establishment of the original Grand Lodge
of England in 1717, can also be found in the Chetwode Crawley
MS of about 1700 and in the Kevan MS of
about 1714, both of which are of Scottish origin.
The
first known text that reveals a specifically English usage is the
Sloane MS, also of about 1700. The text in the
Sloane MS differs significantly from its Scottish
counterparts, but as the answers given to the questions are almost
the same they confirm that the purpose of the questions and their
interpretations were similar wherever used. In this context other
references of particular interest are the Dumfries No 4
MS of about 1710 and the Trinity College, Dublin
MS of 1711, which indicate how widespread the usage of the
expression was geographically. The Wilkinson MS
of about 1727 and Samuel Prichard’s Masonry Dissected
of 1730 provide evidence of the continued use of the expression long
after the original Grand Lodge of England was established. They also
attest to the consistent form of the catechisms over a long period
and confirm their operative origins. The catechisms in these two
documents refer to one of the several operative signs no longer used
in speculative freemasonry, that are still included in the rituals
of the Worshipful Society of Free Masons, Rough Masons,
Wallers, Slaters, Paviors, Plaisterers and Bricklayers,
commonly referred to as “The Operatives”. The
consistent and long term usage of the expression is further
confirmed in an early French exposure that dates from about 1745, in
which the “perfect points of my entrance” are
described as “the circumstances of my reception”,
although the interpretations of the questions and their answers are
substantially the same.
During
the period from 1751 to 1813 many of the English lodges that had
refused to join the original Grand Lodge of England formed a Grand
Lodge of their own known. They were known as the
Antients and referred to the original Grand Lodge of
England as the Moderns. The rituals of the
Antients were based on the rituals of the English
operative freemasons, which were similar to those of the operative
freemasons in Scotland and Ireland who used the expression
“perfect points of entrance” as a matter course. The
expression was already in use among the Antients when
the Earl of Blessington, who had ruled over the Grand Lodge of
Ireland as Viscount Mountjoy in 1738 and 1739, was installed
in proxy as Grand Master of the Antients
in 1756. His appointment might have been expected to provide added
impetus for “the perfect points of entrance” to be
used in England, but for some reason those catechisms seem to have
fallen into disuse by about 1760, possibly because the Grand Master
was heavily engaged in the affairs of Ireland. The catechisms did
not reappear in England until near the end of the eighteenth
century, when William Preston explained them in his First
Lecture of Freemasonry in about 1790. The third Duke of
Atholl was installed as Grand Master of the Antients
in 1771 and he also became the Grand Master Mason elect of Scotland
in 1773, which may have had some influence on the reappearance of
the “the perfect points of entrance” in English
freemasonry. When the third Duke of Atholl died in 1774 he was
succeeded by his son as Duke and also as Grand Master of the
Antients, from which time the Antients
were commonly referred to as Atholl Masons.
In
1798 the Atholl Masons appointed a committee to
consider if reconciliation could be achieved with the
Moderns, but nothing eventuated until 1810 when the
Atholl Masons resolved that it would be expedient and
advantageous to seek a Masonic Union on principles equal and
honourable to both Grand Lodges. In 1813 reconciliation was achieved
when the United Grand Lodge of England was established. Although the
rituals then agreed reputedly were based on the rituals of the
Antients, various aspects of an operative origin, such
as explanations of
“the perfect points of entrance” and the
tassels in the four corners of the lodge, were either omitted or so
reduced in scope that their true symbolic importance was virtually
lost. In his enlightening book of questions and answers, entitled
The Freemason at Work, Harry Carr gives an interesting
review of the subject and questions whether “entrance”
signifies the precise moment of entry into the lodge, or if it
relates to the whole ceremony of admission, which is implied by the
answers given by William Preston in his First Lecture of
Freemasonry. Harry Carr also asks “Have we lost something en
route?”
The
ceremonial practices of operative freemasons have a direct bearing
on the subject matter of all three of the foregoing questions posed
by Harry Carr. As these three aspects are interrelated and the
answers are all in the affirmative, they will be addressed before
discussing “the perfect points of entrance” in any
detail. Moreover the answers provide a useful introduction to a
consideration of the purpose and interpretation of “the
perfect points of entrance”. An aspect that often seems to
have been overlooked in relation to the catechisms is that they were
intended not only to establish a basis for examination in respect of
the modes of recognition, but also to provide a foundation to help
freemasons understand the ceremonies through which they had been
conducted. In this respect it is important to realise that in almost
every degree in freemasonry there is more than one point of entry,
each of which introduces a new aspect of the work. In the ceremonies
through which an apprentice is conducted there are, in fact, three
separate points of entry. Each of these is identifiable in the
complete catechism, but two of them might not be evident in the
brief series of questions and answers put to candidates nowadays.
Each of those points of entry relates to a distinct phase in the
candidate’s progress. The first is preparation, the second is
obligation and the third is recognition. In the older catechisms the
initial questions were introduced by “Of, At and On”
and received answers that led to other related questions, which
together suggested a continuing process and hence could more readily
be identified as embracing the whole ceremony.
The
modern questions usually do not include the specific “Of, At
and On” introductions, so that they may seem only to relate
to the precise moment of entry into the lodge. In the first degree
the first point of entry is when the candidate approaches the door
of the lodge. This is the preparatory entrance that is complete when
the candidate has been received upon the point of a sharp implement
and admonished appropriately. The second point of entry is when the
candidate is called upon to kneel while the blessing of heaven is
invoked, after which the core element of the initiation ceremony is
carried out. It consists of the perambulation, preliminary
interrogation, presentation and advancement towards the east,
followed by the obligation. This entrance is complete when the
candidate has been brought to light in the usual regular manner and
has received an explanation of the three great lights in
freemasonry. The third point of entrance is on the squared pavement
when the Master instructs the candidate to advance towards him with
the first regular step in freemasonry, instructs him in the sign,
communicates the grip or token to him and entrusts him with the
word. This entrance is complete after the Wardens have examined the
candidate to prove his proficiency in the modes of recognition and
he has been invested with the distinguishing badge of a mason. All
of these aspects are included in the catechism of “the perfect
points of entrance” and are covered in the following address
to the candidate describing his entrance into the lodge as an
apprentice freemason and describing the mode of his
preparation.
The
Points necessary to make a freemason are five. They are called
the Perfect Points of your Entrance and are Preparation,
Obligation, Sign, Grip or Token and Word. Before you entered the
lodge you were prepared in accordance with ancient custom, so that
you could be received at the door of the lodge, admitted into the
presence of the brethren, interrogated, obligated, brought to light,
instructed, entrusted, proved and invested as freemasons have been
from time immemorial. Your conductor knocked on the door of the
lodge, where you were received in darkness on the point of a sharp
implement and exhorted always to behave with the utmost fidelity.
When admitted into the presence of the brethren you were required to
kneel while the blessing of heaven was invoked. You were then
conducted around the lodge and interrogated to ensure that your
application for admission was just and that it had been based upon
worthy motives alone, as well as to prove to the brethren that you
had been properly prepared to be made a freemason. You were then
presented to the Master, who gave instructions for you to advance
towards the east with the proper steps, then kneel with your left
knee bare, which symbolically was on the rough ashlar stone. The
master placed your hand on the Volume of the Sacred Law, in which
position you took the great and solemn obligation of an apprentice
freemason. When you had completed your obligation you saluted the
Volume of the Sacred Law and were brought to light in the usual
regular manner. The symbol of bondage was then removed and the three
great lights in freemasonry were explained.
At
the beginning of the final stage of your admission you were placed
in front of the Master on the squared pavement, when he told you how
to advance towards him with the first regular step in freemasonry.
The Master then instructed you in the method of giving the sign,
showed you how to communicate the grip or token and entrusted you
with the word. He also cautioned you that the word must never be
given without the grip, but even then only in the same strict manner
as you had received it. The derivation and import of the sign and
the word were also explained. You were then conducted to the wardens
for examination to prove your ability to communicate the modes of
recognition in the prescribed manner. You were invested with the
distinguishing badge of a mason and warned that you must never
disgrace it, because it will never disgrace you. In future times you
probably will visit lodges where you are not known to any of the
members present, when you will be required to undergo examination.
To the question “How were you made a freemason?” you
should reply “By the perfect points of my entrance.”
To the question “What were the perfect points of your
entrance?” you should reply “Preparation, obligation,
sign, grip or token and word.” When asked to give proof of
your proficiency you must only communicate the modes of recognition
in the same manner and with the same strict caution as you have
received them. As during the course of your examination you might
also be asked specific questions concerning the mode of your
preparation, I will now explain it in more detail.
Preparation
is of two kinds, internal and external. Internally you were prepared
in your heart by a favourable opinion preconceived of the
institution, an earnest desire for knowledge and a sincere wish,
based upon worthy motives and we trust upon worthy motives only to
be ranked among its members. Externally you were prepared in a
convenient room adjacent to the lodge, by having certain items of
your attire arranged in a peculiar manner to prepare you for your
entrance into the lodge. At first sight your preparation may have
appeared to your untaught mind as somewhat strange, even ludicrous,
but let me assure you that it was not intended to ridicule you nor
to upset your sensibilities, because every part of it has a deep
symbolical meaning and is intended to convey an important and
instructive lesson.
You
were deprived of all ornaments, jewels, moneys and metallic
substances in your possession. This was to remind you that, no
matter how great a freemason’s worldly possessions might be, all
brethren in the lodge are on terms of strictest equality, meeting on
the level, acting on the plumb and parting on the square. This part
of your preparation also was intended to remind you of the fact
that, at the erection of King Solomon’s temple on which our
ceremonies are chiefly based, there was not heard the sound of any
axe, hammer or other tools of metal that might be considered to
debase the sanctity of the building. The stones were prepared in the
quarries and the timbers in the forests, all being properly fitted,
marked and numbered before they were brought to the temple, where
they were assembled in their proper places with the aid of wooden
mauls.
You
were hoodwinked or blindfolded, which was symbolical of your being
in a state of darkness regarding our inner mysteries. The blindfold
was intended to impress upon your mind that the heart must be made
to perceive before the eye may be permitted to discover, as well as
reminding you that the members of the outside or profane world must
be kept in a similar state of darkness until brought to light in the
same regular manner as you yourself have been. A cable tow was
placed around your neck as a symbol of the state of bondage that you
were then in, the bondage of ignorance concerning our hidden
mysteries. It also provided a means of restraint if such restraint
should have been necessary. When you had taken the great and solemn
obligation of an apprentice freemason the blindfold was removed,
enabling you to receive the light in the same regular manner as all
apprentices had before you. The cable tow also was removed,
signifying that the bondage of ignorance had been dispelled.
Your
right arm was bared as a token of your sincerity, symbolically
showing that you had no weapon of offence or defence upon you. As
the rules of our order forbid the use of offensive weapons in our
lodges, there is no need to carry defensive weapons at our meetings.
Your right breast was bared as a token of your fidelity and so that
you could be received symbolically on the point of a sharp implement
presented thereto, the recollection of which should ever after be a
prick to your conscience should you ever contemplate the unlawful
revelation of our inner secrets. Furthermore, your bare left breast
was to prove that you were not an impostor or woman in disguise,
because the rules of our order prohibit the participation of females
in our ceremonies.
Your
left knee was bare as a token of your humility. On it you knelt when
you entered into the great and solemn obligation of an apprentice
freemason. Finally, your right heel was slipshod in allusion to an
ancient custom when a bargain or contract was entered into, as we
read in Ruth 4:7 –
“Now
this was the manner in former time in Israel concerning redeeming
and concerning changing; for to confirm all things a man plucked off
his shoe and gave it to his neighbour: and this was a testimony in
Israel.”
In
many lodges it customary for a newly made apprentice freemason to be
presented and greeted at an appropriate time during the ceremony,
when the following address is an appropriate one:
“Worshipful
Master, Wardens and brethren, I present to you our apprenticed
brother who has been prepared, received into our lodge, obligated,
brought to light, instructed, entrusted, proved and invested with
the distinguishing badge of a freemason. I call upon you ever to
acknowledge and honour him as such and now to greet him with a
running fire of the knocks of the degree three times, taking the
time from me.”
Concluding
remarks
As
the appropriate examination of strangers is a vital safeguard of a
freemason’s privileges, every freemason should be prepared to
demonstrate his qualifications in the correct manner when visiting a
lodge where he is not known. Irrespective of the degree or rank held
by a freemason who cannot be personally vouched for by a member of a
lodge that he is visiting, his examination to determine his
qualifications should always begin as outlined in the foregoing
explanation. When appropriate the examination would be extended to
include any additional qualifications the visitor may have.
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