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CHAPTER XI
part II - Symbolism and the Teachings of Freemasonry
THE SQUARE AND COMPASSES
W.
M. Don Falconer PM, PDGDC
Ceremonial preparation is an ancient rite that has its origins
shrouded in the mists of time.
Ceremonial preparation is an ancient rite that has its origins
shrouded in the mists of time. In every period, from the primeval
ages of the most primitive races to this modern era of diverse and
sophisticated peoples, some form of preparation has been required
and continues to be required of candidates for acceptance into many
of the broad spectrum of our religious organisations, sects and
societies. Lengthy and arduous preparation, which usually involved
fasting and frequently involved danger, was a prerequisite for
admission into the ancient Mysteries. Severe personal trials also
must be completed for initiation into many African, Australian,
South American and other aboriginal tribes. Ceremonial preparation
frequently includes washing, or an equivalent symbolic purification,
followed by the wearing of a special garment such as a white robe to
signify that the candidate has completed the purification process.
Ceremonial preparation is an integral part of many religious
ceremonies as diverse as the Jewish bar mitzvah, Christian baptism
and the Islamic hadj.
In the Mysteries of Osiris in Egypt, Mithras in Persia, Eleusis
in Greece, the Druids of Britain and Gaul and many others, as much
care was taken with the preparation of the candidate as with the
initiation ceremonies that followed. It is recorded in the
Scriptures that great care also was taken in respect of the personal
condition of every Israelite who entered the tabernacle or temple
for Divine worship. In a similar manner, Muslims are required to
wash their hands and remove their shoes before entering the mosque
for prayers. The traditional preparation of a candidate for
initiation into speculative craft freemasonry obviously has been
influenced by these ancient practices, although it was derived more
directly from the usages and customs in operative lodges, which have
been modified and extended. The mode of preparation is entirely
symbolic, with every part conveying an important message. It is an
essential part of a candidate's initiation and is one of the most
delicate duties t o be performed, because of the lasting impression
it will create in the candidate's mind.
The rituals in lodges of operative freemasons were based on
Biblical events. Nimrod, the renowned hunter who also was the first
great builder mentioned in the Scriptures, plays an important role
in the ancient traditions. The floor work in the several operative
degrees is based symbolically on the procedures used during the
erection of the temple at Jerusalem for King Solomon. In each degree
the candidate personifies a particular stone used in the
construction of the temple, on the basis of which he receives moral
instruction, is gauged and must pass the test. Whilst being
conducted around the candidate's track, from which the
perambulations in speculative lodges were derived, the candidate is
required to take steps that symbolise either the placement of the
stones in a particular course or the measurement of the relevant
dimensions. The steps used in a speculative lodge to approach the
altar for obligation were not used in operative lodges.
In operative lodges the initiate was "neither naked nor clad" and
wore a special white garment or toga candida to give effect to that
description. Candidate derives from the Latin and originally meant
clothed in white, from the Roman custom of requiring candidates for
office to wear a toga candida in the form of a white robe. In the
old operative lodges, the lodge's physician examined the candidates
to ensure that they were "perfect in all their parts". If found to
be whole and physically fit and they were accepted by the brethren
and fellows of the lodge, the candidate was required to bathe
symbolically seven times and to be clothed in the toga candida. He
was then conducted around the lodge to prove to the brethren and
fellows that he had been "properly prepared" and that he was "fit
and proper" to be admitted to the Fraternity. In operative lodges
candidates were specially prepared for their initiation, but wore
their working clothes and the apron of their degree for later a
dvancements.
In operative lodges the candidate for initiation usually was a
young teenager seeking his first employment, who therefore was poor
and penniless. Towards the end of the initiation ceremony the new
apprentice would be asked how he would subsist until he drew his
first wages. On receiving the inevitable response, the master would
have a collection taken on behalf of the new apprentice, relieving
him of his embarrassment and illustrating the generosity of the
Fraternity. The apprentice then received a brief homily on the
importance of service and charity in the Fraternity. As candidates
for initiation in speculative lodges cannot be in a similar
situation to those initiated into operative lodges, they are
divested of all metals so that a similar moral can be imparted. The
fundamental lesson is that a man should not be esteemed on account
of his worldly possessions, but that when he is in need he should be
assisted to the extent that prudence and the capacity of the person
assisting will allow.
In all of the ancient Mysteries the aspirant was shrouded in
darkness for long periods, most commonly deep within a cave, when he
was required to fast and undergo a series of trials and afflictions.
In the rites of Mithras around 5000 BCE the aspirants had to endure
fifty days in darkness and in the Eleusinian rites around 1800 BCE
they had to endure twenty-seven days. These long periods in darkness
were to remind them of their inherently wicked nature and to prepare
them by solitary contemplation for the full light of knowledge. The
blindfold is applied to represent the darkness of wickedness and
ignorance. It is a mystical reminder to the candidate that he is
lost without the light that comes from above. We are told in the New
English Bible in John 1, verse 5, that: "The light shines on in the
dark and the darkness has never mastered it". This is symbolised by
the removal of the blindfold, signifying that the candidate has
acquired the right attitude of mind and soul to lead him fr om
darkness to everlasting light. The blindfold also is a symbol of
silence and secrecy.
In operative lodges the candidate was fully restrained and guided
by pairs of ropes held by four of the members, who thus conducted
him into and around the lodge. One of the ropes was a cable tow,
which seems to have been used the same way in the ancient Mysteries.
This symbolism is very old and has been found around the world. In
some temples in Egypt, the bas-reliefs show candidates being led
into the Mysteries by a cable tow. A vase found in Mexico depicts
several candidates going through a similar ceremony, each having a
cable tow with a running noose round his neck A cable tow was also
used by the ancient Israelites when leading their victims for the
burnt sacrifice to and around the altar, whence it became known as
an emblem of death. The cable tow obviously provides a means of
restraint until the candidate has taken his obligation. As an emblem
of death the cable tow also signifies that the candidate is prepared
to sacrifice his old life to gain a new and higher one, which is the
spiritual rebirth achieved in his search for Light and symbolised by
his initiation.
After admission into the Fraternity, the cable tow should be a
continuing reminder to every freemason that he is bound to serve his
Lodge and to attend its meetings, if it is "within the length of his
cable tow", a requirement that is derived from operative
freemasonry. In operative practice the cable tow was removed and
replaced by a blue cord after the candidate had been obligated and
had signed his indenture. An indentured apprentice was required to
wear the blue cord for the full seven years of his apprenticeship,
as a constant reminder of his bond to the Fraternity. The blue
colour of the cord was a token of the universal friendship an
apprentice would always find within the Fraternity. In Irish lodges
of speculative craft freemasonry the candidate wears the cable tow
as an emblem of servitude until he is about to take his obligation.
It is then removed by the conductor and thrown contemptuously onto
the floor behind the candidate, who is then told that none but a
free man may b e made a freemason. In some old Scottish rituals and
others deriving from them, the cable tow is wound three times round
the neck in the first degree, twice in the second degree and once in
the third degree, symbolising a progressive increase in Light and
hence a reduction in the "bondage of ignorance".
The use of the right hand as a token of sincerity and as a pledge
of fidelity is ancient and universal. For example, in Central and
North America the members of many Indian tribes when preparing for
their sacred dances will apply the mark of the right hand to their
naked bodies by smearing them with white or coloured clay, to
demonstrate their sincerity and allegiance to their Deity. We also
know from the Scriptures that the Israelites, from the time of
Abraham to the days of Saint Paul, considered the right hand to be
an emblem of truth and fidelity. Among the Hebrews iamin signified
the right hand, which was derived from aman meaning to be faithful.
Among the Romans jungere dextras signified the joining of the right
hands to ratify a mutual pledge. Among the Persians and the
Parthians also, those entering into a pact joined their right hands,
which signified that they had taken an inviolable obligation of
fidelity. In ancient days, before printed books were available,
operative fre emasons took their obligations with their right hands
placed on a cubic stone on the altar. This was the custom in
Biblical days, when it was deemed essential that nothing should be
interposed between the flesh and the stone. When printed books
became available, an operative freemason who was being obligated was
required to support a copy of the Scriptures on the left hand and to
place his right hand upon it, which is the basis of this practice in
Scottish speculative craft lodges.
When preparing a candidate for initiation in freemasonry, the
right arm is made bare as a token of sincerity and also to remind
the candidate that an obligation of fidelity is being taken. The
right arm is used for the reasons already mentioned and also
because, from time immemorial, the right side has been regarded as
the stronger or masculine side. The Greek philosopher Plato (c
428-348 BCE) was the first who rationalised this belief, when he
expressed his opinion that the right side is the stronger because it
is used more than the left. In fact this opinion is supported by
statistics, which indicate that at least ninety percent of the
members of the human race use their right hand when working, so that
it naturally becomes the stronger hand. The bare right arm also is a
symbolic demonstration that the person is not carrying any weapon of
offence or defence, because an offensive weapon must not be used
inside a lodge, so that a defensive weapon is not required. When a
sword is carr ied, the usual convention is for it to be worn on the
left side so that it is readily available for use in the stronger
right hand, which is in contrast with the traditional belief that
small weapons are usually concealed in the right sleeve.
The ancient belief that the right side is the stronger has a
natural corollary, which is the belief that the left side is the
weaker. In the symbolism of freemasonry, the candidate is taking his
first or weakest step when he is being initiated, for which reason
he steps off with his left foot. It logically follows that the left
side is considered to typify an apprentice. This also is the reason
why the initiate kneels on his bare left knee when taking his
obligation in a speculative lodge. The progressive kneeling postures
adopted in speculative lodges were not derived from operative
practice, but they probably are intended to reflect the symmetry of
nature and also to symbolise the progressive character of
freemasonry. The bare left knee should also remind the candidate of
the posture of his daily supplications that are due to the Creator.
In operative lodges the candidate was required to kneel with both
knees bare on the rough ashlar stone, so that nothing was interposed
between hi s flesh and the stone. This perpetuated the ancient
concept that the strength and stability of the stone would thereby
be transmitted to the candidate, so that an oath taken on a stone
would be inviolable.
From the most ancient times it has been customary, as a token of
respect, to remove the shoes before stepping onto holy ground. The
practice is mentioned many times in the Bible, on the first occasion
in Exodus 3:5, when Moses saw the angel of the Lord in the burning
bush. When Moses noticed that the bush was not burning away he went
closer to see the wonderful sight, but it is recorded in the New
English Bible that the Lord then said to him:
"Come no nearer; take off your sandals; the place where you are
standing is holy ground."
This token of respect for holy ground is observed in most Eastern
countries, where it is customary to remove the shoes before entering
a temple, as Muslims do before they enter a mosque. The Druids also
practised the same custom when celebrating their sacred rites. The
ancient Peruvians are said always to have removed their shoes before
they entered their magnificent temple consecrated to the worship of
the sun. In lodges of operative freemasons, after a candidate for
indentureship was conducted into the assemblage he was required to
kneel in prayer prior to his obligation and to "slip his shoes from
off his feet", symbolically acknowledging that he was on holy
ground.
It was a custom among the Hebrews in ancient times, when sealing
a contract or bargain, to hand over a shoe as a pledge of good
faith. We read about a pledge being given in this fashion in Ruth
4:7 of the New English Bible. That was when, in the presence of ten
elders of the town, the next-of-kin of the Moabitess widow Naomi
said that he could not carry out his duty as next-of-kin and
therefore that Boaz must do it for him, on which account Boaz
acquired from Naomi all that belonged to Elimelech, to Mahlon and to
Chilion. It also was the occasion when Boaz acquired Ruth to be his
wife. We are told:
"Now in those old days, when property was redeemed or exchanged,
it was the custom for a man to pull off his sandal and give it to
the other party. This was the form of attestation in Israel."
These events were the culmination of Boaz's kindness to Ruth, he
previously having allowed her to glean barley from the sheaves
prepared by the reapers in his fields. Concerning Boaz's kindness to
Ruth we also read in Ruth 4:19-20 that Ruth's mother-in-law had
asked Ruth "Where did you glean today?" to which Ruth had replied
"The man with whom I worked today is called Boaz."
In lodges of operative freemasons, at an appropriate time in the
ceremony, the newly indentured apprentice was required to remove and
hand over his left shoe to confirm his obligation. A question
concerning the handing over of the shoe was also used as a test
question to a stranger, as it still is often used in Scottish
speculative craft freemasonry. In modern freemasonry, the
candidate's slipshod heel is also regarded symbolically as
equivalent to removing the shoes on holy ground and by association
as a ratification of a solemn obligation being taken. The removal of
the shoes before entering a holy place or standing on holy ground is
a requirement common to many religions from ancient times until the
present day. For example, while the Israelites were still in slavery
long after the Egyptian had died, we are told that the angel of the
Lord appeared to Moses in the flame of a burning bush. In Exodus
3:4-6 of the New English Bible we are told that when Moses
approached to see the won derful sight, the Lord called out to him
"Come no nearer; take off your sandals; the place where you are
standing is holy ground." The Lord then said he would send Moses to
the Pharaoh and that Moses would lead the Israelites out of Egypt.
That was when the Lord gave Moses several signs by which he could
convince the Israelites that he was indeed their leader sent by God.
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