THE MOON IN MASONIC HISTORY
by James P.W. Goss Grand Historian, Grand Lodge of Vermont
There is no more spectacular reminder of our Masonic historical and
ritualistic heritage than the moon at its height of fullness. While astronomers
view the moon with the analytical eye of science, the moon has been a focal
point for cultures around the world throughout history and has inspired music,
poetry and religion alike. However, for Masons, and particularly Vermont Masons,
the moon has not just been a symbolic light in our ritualistic teaching but also
a literal light to our brethren of long ago. It thus behooves us to take a
moment to remember the moon and its long association with the Craft and its
origins. Our direct Masonic tradition regarding the moon begins with the ancient
Hebrews. In Genesis 1:14-19, we are told that on the fourth day of creation,
"God made two great lights; the greater light to rule the day and the lesser
light to rule the night." Despite the specific prohibitions against lunar
worship in Deuteronomy and the Book of Kings, the moon was still regarded as a
strong symbol of permanence and regularity associated with its usage to measure
the passage of time. In fact, the monthly offerings to the moon found in Numbers
28: 11-15 are still read in some Jewish synagogues. It is from the medieval
European science of Alchemy that the first uses of the moon in the graphic and
ritualistic manner that Masons are accustomed to derive their meaning. The
Alchemists were a group of mystics who first appeared in the 12th century and
were the forerunners of our modern chemists. They believed that with the proper
mixture of chemicals and methods base metals such as iron and lead could be
turned into gold and silver. Beyond this however, the Alchemists were true
philosophers who used symbols and drawings extensively in their teachings and
who insisted on strict secrecy from their initiates. Much of the graphic
symbolism used in Masonry, such as images of the plumb, square, level, rough
ashlar and perfect ashlar, was taken from Alchemical texts. To the Alchemists,
the moon was a symbol of the metal silver and was used to depict that substance
in the obscure writings which transmitted their secret formulae. One of the most
prevalent images used by the Alchemists was the stylized drawing of the sun and
the moon with human faces. These images are now associated with the Masonic
tracing boards of England and monitors of such American Masonic ritualists as
Jeremy Cross, who lectured in the lodges of Vermont in 1815. It is in the Craft
Ritual and the structure of the Masonic lodge itself that we must bring together
all of the foregoing elements to give a true picture of the use of the moon in
Masonry. In modern American ritual the primary reference to the moon is as the
second of the "Lesser lights," of Masonry. This modem usage follows from the
early 18th century English ritual reference to the Three lights of the Lodge
being the "Sun, Moon and Master Mason." In addition to these "moveable lights,"
there were also in these early English Lodge rooms three "fixed lights," which
are described by some Masonic historians as three windows in the lodge room "to
light men to, at and from their work." These three windows were later replaced
with three candles located at the East, South and West corners of the lodge and
situated before the Master, Junior Warden and Senior Warden, respectively. The
reference to the Sun, Moon and Master of the Lodge as the three lesser lights of
Masonry and their particular association with these three burning tapers and the
associated officers was developed by the so-called Antient Grand Lodge which was
active in England from the mid to late 18th century. The Antients, who
apparently consisted of Masons hailing from Scotland and Ireland, were at odds
with another faction of Masons in England, the so-called "Premier Grand Lodge."
The ritual of the Premier Grand Lodge only referred to three "great" lights
without the Antients' reference to the "lesser" lights. The fact that the
Antients held to the above interpretation of the three lesser lights was
particularly significant for American Masonry as was their use of deacons in
their degree work, as we shall see. In the modern American Webb work ritual, the
moon is referred to in the First Degree as one of the three lesser or moveable
lights and is identified as the biblical ruler of the night and as a reference
of regularity for the conduct of the Master of the Lodge. In the higher
symbolism of the lodge, the moon has always been particularly identified with
the Senior Warden in the West, thus following the Egyptian tradition associating
the moon with this direction. This reference also corresponds to the recitation
of the Senior Warden's duties in the lodge (A t s i i t W a t c o t d...). Some
Masonic philosophers have found this to be a fitting parallel for as the light
of the moon is a mere reflection of the greater light of the sun, so the Senior
Warden, the officer associated with the Doric pillar of Strength, is intended to
be a reflection of the "light" of the Worshipful Master who is associated with
the Ionic pillar of Wisdom. It is thus particularly significant that the
messenger of the Senior Warden within the lodge is the Junior Deacon who, as his
jewel, wears the square and compasses enclosing the moon. There is one other
strong association of the moon with Masonry which in many ways is more
meaningful than all of the above. In the early eighteen hundreds when Masonry in
Vermont was still a new venture, the Green Mountain State was a wild and
unsettled place. It is difficult for us to imagine the thoughts and feelings of
a nineteenth century Vermont Mason stepping into the bitter cold of a winter
night after a lodge meeting to pursue his travel homeward. For him, a trip of
several miles at night after a lodge meeting was a major undertaking where even
the task of finding one's way was formidable. For this reason many of these
early lodges in Vermont and other jurisdictions adopted the custom of holding
their meetings during the week of the full moon. Hence, these lodges became
referred to as "Moon Lodges." Following the phases of the moon was no trouble at
all for the agrarian folk of the nineteenth and early twentieth centuries and
the brilliant "lesser light," provided a beacon that guided our elder brethren
homeward along the dirt roads and beaten pathways of early Vermont. Thus, in
1817, 26 of the 40 lodges in Vermont were "Moon Lodges." By 1901, 62 of the 105
lodges in Vermont were "Moon Lodges," with the bulk of the others being located
in areas of higher population and presumably better lighting. But alas, as with
so many customs of old the advent of modern society and its technology has
slowly driven the Moon Lodge to the status of a quaint anachronism. The
invention of the automobile and street lighting together with the general
decline of agriculture made the setting of lodge meetings by the phases of the
moon, rather than on a fixed day, a nuisance without purpose. Thus, by 1979 of
the 98 lodges working in the State of Vermont only 8 still set their meetings by
the phase of the moon. Hopefully, the few Moon Lodges left in Vermont will not
surrender this old custom to base convenience. They serve as a reminder to
modern Masons travelling home by the light of the moon that they are in essence
following in the footsteps of their elder brethren for whom the moon was a real
as well as a symbolic light.
Many years ago the MSA had a digest entitled "Moon Lodges". it is now out of
print but we thought an excerpt from the minutes of a "Moon Lodge" might be of
interest. The following excerpt is also amusing and we hope you enjoy it!
--Editor
Walter H. Amende, Secretary of Cassia Lodge, No. 14, writes: Cassia Lodge,
No. 14, U.D., held its first meeting at Albion, Idaho Territory, November 25,
1882, and received its charter in September, 1883. Albion is one of the oldest
towns in Idaho and in early days was a way station on the stage route from
Kelton, Utah, to Boise. At the time Cassia Lodge was organized, its jurisdiction
covered a wide territory extending from 80 to 100 miles in all directions. The
members having to come such long distances by horseback or wagon, was the reason
for setting the meeting Saturday nights on or before the full moon. One of the
lodge's main social events each year in those early days was a dance or "Grand
Ball". One such affair took place on February 14,1887, and must have been quite
an event, judging from the following Committees appointed: Arrangements, 3
members; Music, 3 members; Floor Committee, 4 members; Invitations, 6 members;
Reception, 12 members. Entire families came to these dances. One time, as a
joke, someone changed the coats and blankets on all the babies present. Most of
the mothers picked up what they thought was their bundle and did not discover
the mistake until they got home, possibly as far as 30 miles away. They all had
to come back to Albion and find out whose youngster they had; quite a mix-up!
One time there was a candidate for the M.M. degree who did not have his F.C.
proficiency. Rather than have him go to a long distance home and wait till the
next meeting, the members voted to waive the test and give him his M.M. degree
that evening. Another time, in the long ago, a member joined under an assumed
name and after a regular Masonic trial, it was voted by the lodge that he must
take all of the degrees over again under his right name. It did not state in the
minutes of that meeting if he had to pay the fees again.
Masonic Philanthropies-A Tradition of Caring
That's the name of a new publication available through the M.S.A. It was
published jointly by the Northem and Southern Jurisdictions, Scottish Rite.
The book is designed to answer one of the most frequently asked question,
"How much do Masons really give to charity?"
Written by S. Brent Morris, there are sections dealing with the way Masons
serve and financial information as to how the monies are used!
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