Reprinted 2010

MENTOR’S MANUAL
OUTLINE
ON THE THRESHOLD
Page
9 - Definition of Freemasonry
10 - Purpose of Freemasonry
11 - Origin
12 - Free and Accepted
13 - Secrecy
14 - Prohibited Discussion
16 - Religion
16 - Atheism
17 - Catholics
18 - Politics
18 - Communism, Fascism, etc.
Page
19 - Charity
20 - Petitioner
22 - Free Will
23 - Symbolism
24 - Blue Lodge
25 - Approaching the
Entered Apprentice Degree
26 - Masonic “Goat”
26 - Advanced Degrees
28 - Time between degrees
ENTERED APPRENTICE
28 - Mentor
29 - Heart
29 - Preliminary Declarations
30 - Preparation
31 - Saints John
31 - Circumambulation
32 - Form of a Lodge
33 - Worshipful Master
33 - The Master’s Hat
34 - Special Courtesies
34 - Altar
35 - Bible
36 - Obligation
36 - Penalties
37 - Due Guard
37 - Apron
39 - Wearing of the Apron
39 - Metallic Substance
40 - Northeast Corner
40 - Charge
40 - Ancient Charges
41 - Emblems
42 - Lectures of the E.A. Degree
43 - Origin of the Ritual
44 - Wording of the Ritual
45 - Number of Degrees
45 - Gavel
46 - Tyler
47 - So Mote It Be
47 - Rights of an Entered
Apprentice
48 - Responsibilities of an
Entered Apprentice
48 - Opening of the Bible
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FELLOWCRAFT
Page
49 - Operative and Speculative
49 - Operative to Speculative
50 - Fellowcraft Symbolism
50 - The Pillars of Boaz and
Jachin
51 - Winding Stairway Lecture
51 - Approach to the Middle
Chamber
Page
51 - Wages of a Fellowcraft
52 - Solomon’s Temple
52 - Rights of a Fellowcraft
52 - Responsibilities of a
Fellowcraft
52 - Fellowcraft to
Master Mason
MASTER MASON
53 - First Section -
Master Mason Degree
53 - Sublime Degree
54 - Clandestine
54 - Dotage
54 - Libertine
55 - Women
55 - Signs, Words and Token
56 - Secrets of a Master Mason
56 - Second Section of the
Master Mason Degree
56 - Wages of a Mason
56 - Solomon’s Temple
57 - Location of the Temple
57 - When was the Temple
Built?
57 - Duration of the Temple
58 - Solomon, King of Israel
58 - Hiram, King of Tyre
58 - Trestle Board
58 - Funeral Dirge
59 - Acacia
59 - Raising
59 - Hiram Abif and the
Hiramic Legend
60 - Pythagoras
60 - Emblems of the Master
Mason Degree
61 - Masonic Relief
61 - Visitation
62 - Attendance
62 - F. & A.M. — A.F. & A.M.
63 - Cable Tow
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MENTOR’S MANUAL
Prepared June 1959 by
COMMITTEE ON MASONIC EDUCATION
GRAND LODGE A.F. & A.M. OF OREGON
A MESSAGE TO THE MENTOR
What is a Mentor?
Webster says a Mentor is “a wise and faithful adviser, friend, or teacher” — and in that noble capacity you are to serve your Lodge, its candidates, and the ancient and honorable Institution of Freemasonry. Truly, yours is an enviable opportunity.
Purpose of the Mentor Plan
The Mentor Plan has but one major objective — to teach the fundamentals of Freemasonry to every candidate, so he may become a Master Mason in fact as well as in name.
Please note particularly the word fundamentals, for this
Plan does not go beyond those elements which are basic to our Craft, i.e., the principles and practices with which every Craftsman should be familiar if he is to bear with honor the proud title of Master Mason. It is not the purpose of the Mentor Plan to produce Masonic “scholars” or to
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give the candidate advanced Masonic education. It seeks merely to indoctrinate him with the Masonic way of life, that he may properly conduct himself as a Mason before his Brethren and before the world.
This Plan supports the traditional maxim that the Fraternity has an inherent right to insist that each of its votaries shall be well grounded in his Masonic duties and responsibilities; and it also embraces the equally important idea that he should understand clearly the Fraternity’s obligation to him. Beyond that, the Plan does not attempt to go.
If, during this process, there is ignited within the candidate that “spark” which urges him to seek for more and more Masonic Light, and thus to become an earnest and diligent student of Freemasonry, then the Plan will have a plus value for him and for the Fraternity — for among such will be found the future leaders of our Craft.
The Method
The Mentor Plan is based upon the simple truism that the average man will learn more quickly and more effectively when he receives individual and personal attention from his instructor. Group or class instruction has its place in
Masonry as well as in the field of general education. But the fact remains that many advantages accrue to the pupil, and the teacher, when “the attentive ear receives the sound
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from the instructive tongue.”
The Mentor Plan seeks to reestablish the “attentive ear” and the “instructive tongue” by a method that is both simple and practical in this modern day of rapid tempo, when time is an important factor in every man’s life.
First, the Plan places the responsibility for adequate candidate instruction squarely upon the Lodge, where it rightfully belongs.
Second, the Lodge in turn delegates the responsibility to a small group of experienced and faithful members who will be known as Mentors.
Third, the Mentor is charged with the responsibility of giving adequate fundamental instruction to each petitioner or candidate assigned to him.
The basis of the candidate’s instructions will be the four
CANDIDATE INSTRUCTION BOOKLETS which are presented to him as he progresses in the degrees.
The Recommended procedure is quite simple:
(1) After the Worshipful Master has declared a petitioner elected to receive the degrees, he immediately appoints a
Mentor for the petitioner, and reminds him of his duties.
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(2) Following the Preliminary Instructions the Mentor contacts the petitioner, explains that he is to be his Mentor, and makes the necessary arrangements with him to discuss the first booklet “On The Threshold.” The Mentor may meet with the petitioner at any convenient place where comfort and privacy is assured. When he is satisfied that the petitioner understands all subjects discussed in the first Instruction Booklet — and having answered such legitimate questions as the petitioner may ask of him
(with the help of this Mentor Manual if necessary) — the
Mentor’s pre-initiation duties have been discharged.
(3) The Mentor resumes his duties immediately after the candidate receives his Entered Apprentice degree. Again he arranges for a private conference, allowing sufficient time for his pupil to study Booklet No. 2, “The Entered
Apprentice.” Once more the Mentor answers questions and satisfies himself that the candidate fully understands the contents of the booklet, adding such information as he may deem helpful or interesting.
(4) and (5) The Mentor then follows the same procedure as outlined above after his candidate has received the
Fellowcraft and the Master Mason degrees, respectively.
Thus at the conclusion of his instructions following the
Master Mason degree, the Mentor may then tell him of
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that part of the Lodge which he has not as yet attended, the Stated Communication. The Mentor may instruct him on all aspects of the Lodge, the proper sign of attention, the voting sign of a Mason, voting the white balls and black cubes, etc. The Mentor should mention all phases of Masonry which include all the Institutions supported by Masons, such as the Masonic and Eastern Star Home, how it is supported and our obligations to the Home.
The Mentor can then report to his Worshipful Master that his candidate is well grounded in Masonic fundamentals, a proficient Master Mason, qualified to travel and work as such.
It is necessary to clarify one important point, and that is the “proficiency lectures.” These lectures are Ritual, and are governed by the Oregon Masonic Law. The Mentor
Plan embraces instruction only in those fundamentals which either are not mentioned or not fully explained by the Ritual, and this is the primary duty of the Mentor.
Therefore, if the Worshipful Master desires the Mentor to instruct his candidate in the “proficiency lecture,” so be it. On the other hand, if he prefers to place that duty in other hands, that is his prerogative; and there will be many instances in which the latter procedure will be advantageous.
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HOW TO USE THIS MANUAL
This Manual contains the questions, and their answers, which are most likely to be asked by a candidate. Obviously there will be some questions, probably many, that your Grand Lodge Committee on Masonic Education has not anticipated. When such a question arises the Mentor naturally will answer it if he can. If he cannot answer, he should very frankly so inform his candidate, and then make every effort to find the proper answer.
This Manual is divided into four (4) sections, bearing the same headings as the Candidate Instruction Booklets, i.e.,
“On The Threshold” — “The Entered Apprentice” — “The
Fellowcraft” — “The Master Mason.”
Each question is preceded by a descriptive heading. For the most part, the headings follow in natural sequence as the degree progresses. Thus any subject may be quickly located.
When the candidate asks a question and it is necessary for the Mentor to refer to this Manual for the answer, he will first locate the proper section (corresponding to the
Instruction Booklet under discussion) and look for the heading relating to the question. He may read the answer as it is written in this Manual, or reply in his own words
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after he has refreshed his memory.
Bearing in mind that his major objective is to instruct the candidate in Masonic fundamentals — that both the candidate and the Craft may profit thereby — the alert and diligent Mentor will encourage his pupil to ask the appropriate questions. Some men, by nature, are hesitant or “backward,” yet they are as eager to learn as others. In such cases the Mentor can do much to arouse his pupil by voluntarily giving him some of the information to be found in this Manual — particularly those points which are essential to his future Masonic life.
ON THE THRESHOLD
1. Definition of Freemasonry
What is Freemasonry?
Freemasonry is defined as consisting of a course of moral instruction illustrated by types, emblems and allegorical figures: also as “a system of morality veiled in allegory and illustrated by symbols.”
Webster says an allegory “represents by suggestive resemblance,” and a symbol is a “visible sign or representation of an idea.”
After an extensive analysis of the opinions of the other
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Masonic scholars, the late Charles C. Hunt of Iowa proposes the following definition: “Freemasonry is an organized society of men symbolically applying the principles of operative masonry and architecture to the science and art of character building.” This especially distinguishes our Fraternity from all other organizations which teach a system of morality.
2. Purpose of Freemasonry
What is the basic purpose or goal of Freemasonry?
Through the improvement and strengthening of the character of the individual man, Freemasonry seeks to improve the community. Thus it impresses upon its members the principles of personal righteousness and personal responsibility, enlightens them as to those things which make for human welfare, and inspires them with that feeling of charity, or good will, toward all mankind which will move them to translate principle and conviction into action.
Freemasonry also seeks to enlighten the mind, promote peace and understanding — and whatever may enhance and adorn man’s contact with man — and to stimulate the noble and generous impulses of the human heart to practice its basic tenets of Brotherly Love, Relief and
Truth.
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The fraternity stands firmly on the bedrock foundation of Brotherhood — universal Brotherhood — and all that is implied by that noble word.
3. Origin
How old is Freemasonry?
No one knows. Freemasonry was not created at a given moment, or even in a single day, month or year. It is a growth whose roots extend in many directions, often beyond historical record. It is believed to have evolved, possibly by way of the Egyptian Mysteries, down to modern times through various organizations. The first known printed mention of Masonry is in a poem, now known as the Halliwell Manuscript or Regius Poem, written about
1390 A.D. We also know that many Masonic Symbols came from groups or organizations of medieval times.
Modern or Speculative Freemasonry, as we know it today, evolved from the premier Grand Lodge of the world, which was organized in London in 1717.
The Fraternity as an Operative Craft is old — very old.
Beyond that fact we cannot go with assurance; but its honorable record of noble and distinctive service to mankind for centuries — longer by far than any fraternal Order now extant — is beyond dispute and may be a source of infinite pride to every Craftsman.
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4. Free and Accepted
Why are Masons said to be “Free and Accepted”?
Our early forbears were skilled artisans — so skilled, in fact, that their work was essential to the welfare of Church and State, and to the progress of their day. Although the lives and labors of most workmen were encircled by restrictions of many kinds, these expert craftsmen were exempt from the heavy hand of autocratic power — “free” to pursue their labors and live their lives in a manner consistent with their skills. They were “free” from many things which made burdensome the lives of common workmen.
In a social sense, too, they were “free” men — not bound, not in captivity; and it has long been an established custom that only men who are “free born and of lawful age” can become members of our Fraternity.
The word “accepted” also carries a special meaning.
During the late years of Operative Masonry, education or
“learning” was difficult to get. Association with learned men was almost impossible outside of the Church. Thus many thoughtful men sought membership among the
Freemasons of their day — not with the idea of practicing
Operative Masonry, but to partake of the learning to be had from such an association. A place was made for these men by taking them into the Craft as “accepted” Masons
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— members who had something to offer and who also desired to receive something from the Lodge, but distinguished from the operative Freemasons by the title
“accepted.” They were speculative Masons.
As the operative Craft waned, the number of “accepted” or speculative members grew in proportion until finally, early in the 18th Century, the Fraternity became wholly speculative.
5. Secrecy
Is Freemasonry a secret society?
Freemasonry is not a secret society.
A secret society, among other things, meets in a secret place, unknown to the general public; its membership is secret and nothing is publicly known concerning its aim, principles and organization.
Masonic Lodges usually occupy a prominent location in the community and their Temples customarily are identified by a display of one or more well known Masonic
Emblems. Anyone may see who enters or leaves a Masonic
Temple; and most members of the Craft wear Masonic insignia somewhere on their person where all may see that they hold membership in the Fraternity.
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Masonic principles, ideals, philosophy and purposes may be known to anyone who desires to make inquiry, or to read about them in the multitude of books available to any man, woman or child — and they often are discussed in public notices. The organization of the various Masonic bodies also is a matter of common knowledge. Its leaders, and usually the great majority of its membership, are known and respected by all who endorse men of high purpose.
The only secrets of Freemasonry are its methods of recognition — to protect it against intruders and impostors
— and its system of symbolic instruction. However, this does not mean that the internal affairs of a Lodge may be discussed promiscuously by its members outside of the
Temple, particularly in the presence of non-Masons. In those matters which affect the business of his Lodge — and that means all business — silence and circumspection are strictly enjoined on all Masons. The internal affairs of a Lodge are private and should be so treated by every member — just as he would treat the private affairs of his own family.
6. Prohibited Discussion
What subjects are barred from discussion in a Masonic
Temple?
First, it is well to remember that all Masons, when
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meeting as such, are always on a common level. There is no distinction of worldly position, class, race or creed.
Every Mason is entitled to his own thoughts and beliefs, according to the dictates of his own conscience — as long as he believes in one Supreme Being and conforms to the laws and usages of the Fraternity. King, prince and potentate — or the President — in a Masonic Lodge, meet with other men on a common footing and without social distinction; for here each stands before his Creator as a man, nothing more and nothing less.
Freemasonry seeks to unite men — not separate them.
Therefore any subject is barred from discussion in a
Masonic Temple which might create friction or contention between men who are otherwise favorable disposed toward each other. This applies with particular force to discussion concerning sectarianism and partisan politics.
This does not mean that there can be no differences of opinion, or arguments or debate, about legitimate Lodge business or other matters which affect the Lodge’s welfare. Such discussion is wholesome and progressive, as long as it is confined to good taste and genuine tolerance for the opinions of others. In all legitimate debates, however, it is a maxim that peace and harmony must prevail.
Therefore, when the Lodge has “spoken,” either by a secret ballot or a show of hands, from that instant on
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the decision of the Lodge must be accepted by all, even those who may have voted “nay” — except in cases where legal appeal is permitted.
7. Religion
Is Freemasonry a religion?
No — definitely not — although it is deeply religious in many of its aspects. While affiliations with a church is not a prerequisite for membership, a large majority of
Masons do belong to the church of their choice.
The Fraternity never has been a part of any organized religion. It has no religious dogma, and seeks only to unify men of every sect, creed and opinion within its ranks.
Since Freemasonry is not a religion, no Mason can conscientiously substitute his belief in and loyalty to the
Fraternity for the church of his choice. If he attends no church, that is strictly his own affair; but if he thinks or says that “Masonry is his religion,” he knows neither the character of religion nor of Masonry.
8. Atheism
Why can’t an atheist become a Freemason?
An atheist denies the existence of a Supreme Being. This is directly contrary to a fundamental Landmark of Freemasonry, and also to a primary requisite for admission to
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the Fraternity. “Monotheism is the sole dogma of Freemasonry. Belief in one God is required of every initiate, but his conception of the Supreme Being is left to his own interpretation. Freemasonry is not concerned with theological distinction. This is the basis of our universality.”
9. Catholics
Can a Roman Catholic become a Freemason?
The relationship between Freemasonry and Roman Catholicism is grossly misunderstood, not only by the general public but also by too many members of our Fraternity.
There is no “war” — cold or hot — between the two, at least so far as Freemasonry is concerned. There is absolutely nothing in any of the Masonic doctrines, rules or regulations to prohibit a member of the Catholic Church from becoming a Freemason merely because he is a Catholic.
If such was the case, our claim of universality and that we have no theological dogma and make no distinction between men because of their religious beliefs, would be sheer hypocrisy.
However, for reasons best known to them, a succession of Catholic Popes have looked upon our Fraternity with disfavor, and have caused to be issued from time to time several Papal Bulls, or official edicts, denouncing Freemasonry and prohibiting Catholics from holding mem-
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bership therein. Naturally these edicts have deterred many members of the Roman Church from applying for admission to the Masonic Fraternity.
10. Politics
Do Freemasons meddle in Partisan politics?
No — not as Freemasons — for to do so in the name of the Fraternity or as a member thereof, not only would be contrary to our rules and regulations but also would nullify one of Freemasonry’s basic objectives — to unite men of every country, sect, and opinion.
However, as a citizen of his country, every Mason is urged to perform his civic duties through all possible channels of expression. Many prominent politicians and statesmen of the present and past are and have been members and staunch supporters of our ancient Craft.
11. Communism, Fascism, etc.
Why have Freemasons been persecuted in totalitarian countries?
Communism, Fascism, and all so-called subversive “isms” breed and thrive on darkness and ignorance. Freemasons say, above all else, “Let there be Light.” The dictator, as such, must have control of every phase of the lives of his people, else he cannot be a “dictator.” Freemasons believe inherently in freedom and democracy. Therefore they can
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do naught but oppose a dictatorship — and dictators will not tolerate any opposition, as history has amply proved.
Thus Freemasonry and Communism, Fascism, etc., cannot co-exist.
12. Charity
What constitutes Masonic Charity?
The very form of a Lodge is limited only by the vastness of the universe. Masonic Charity should be equally extensive and this refers to Charity in its broadest sense. Therefore, one of the basic tenets of a Mason’s profession is Relief.
The Masonic and Eastern Star Home at Forest Grove, maintained and supported by the Masons and The Eastern
Star of this State, represents the great heart of Oregon
Masonry. But our Masonic Home is by no means the end of Masonic Charity. True, it is one very important means to an end — for here, as Masons, we collectively extend
Masonic benevolence on a scale which far surpasses our abilities as separate individuals or Lodges. The Masonic
Home is thus an outstanding example of what can be accomplished when many thousands of individuals each contribute a modest sum (the per capita tax) to create a very substantial fund which is impartially administered for a common cause.
Yet, payment of the Home per capita tax does not absolve
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a Mason or a Lodge from the further practice of Masonic
Charity wherever and whenever it may be needed, within the terms of our obligations. This responsibility never ceases, and it is not restricted within tangible boundaries. Thus Masonic Charity actually is, or should be, as boundless as the universe.
The Mason who understands this fully and practices
Charity in its broadest sense in his daily life — thereby discharging his Masonic obligation soon discovers why
Charity has been called “the greatest of these,” and his reward is that inward peace which surpasseth all understanding.
13. Petitioner
What are qualifications of a petitioner for the degrees of
Masonry?
Sec. 229 of the Masonic Code states that A Petitioner for the degrees of Masonry must:
1. Be a man free born.
2. Have the senses of a man.
3. Be a believer in a Supreme being as the Grand Architect of the Universe, and in the immortality of the soul.
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4. Be of mental worth and have a record of a moral and upright life.
5. Be able to pay the fees in cash from his own funds.
6. Possess the ability to earn a livelihood.
7. (a) Possess the physical ability to conform substantially to the requirements of, and receive and give instruction in, the Arts and Mysteries of Freemasonry; provided, that the Grand Master may issue a Dispensation to a Lodge to accept the Petition of a person physically maimed but otherwise qualified.
(b) Provided further that, when a candidate is maimed after he has received the Entered Apprentice degree, such injury shall not prevent his advancement.
8. Be eighteen years of age at the time his Petition is received.
9. Have resided within the State of Oregon for one year immediately preceding the presentation of his petition.
10. Be able to read and write the English language.
11. Not have been rejected within six months by the lodge
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petitioned and not have been rejected by any other Lodge in this or a Grand Jurisdiction recognized by this Grand
Lodge during the five years immediately preceding the presentation of his Petition, except by Waiver of Jurisdiction from the Lodge which rejected him.
12. Not be under sentence or judgment for violation of any law of the land involving moral turpitude.
13. Masonic residence defined —
By the Masonic residence of a Petitioner is meant a permanent, settled domicile, or fixed abode from choice, and as a rule is identical with his legal residence.
14. Free Will
Why are Masons forbidden to solicit petitioners for membership?
Every act a Mason performs, as a Mason or in the name of Masonry and throughout his entire Masonic life, is the result of his own “free will.” Never is he told that he shall or shall not do anything, except as it may be implied in the Ritual or in the rules and regulations of the Fraternity, which apply to all for the common good. Coercion is a word unknown in the parlance of Freemasonry.
It follows, therefore, that even a man’s first approach to our portals must be upon the same basis — a voluntary act,
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unbiased by solicitation from any member. Thus he is prompted in his desire to be a Mason only by a favorable opinion of the Institution, and is unbiased by friends and not influenced by mercenary or unworthy motives. He is a “free” man, performing a “free” act; and when finally he becomes a Mason he will find that his freedom of thought and action is one of his most cherished privileges.
The Fraternity flourishes and prospers and spreads by the life exemplified by its members and without argument or coercion. Thus every Mason, by the example of his personal life and by the acts performed of his own
“free will,” becomes a silent but active ambassador to the world at large.
15. Symbolism
What is symbolism? Why is it so important to Freemasonry?
Symbolism is the use and interpretation of symbols or emblems. Literally, a symbol is a comparison. The word symbol is derived from two Greek words meaning to throw together, to place side by side. Thus, “a symbol is a visible representation of some object or thing, real or imagined, employed to convey a certain idea.” We have no other way to express ideas than by the use of symbols.
When we say a man is “lionhearted,” we use symbolism.
In ordinary usage, however, by symbols we mean an
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object which stands for an idea. The Flag is a symbol of our Country; the Cross is a symbol of Christianity; the
Square is a Masonic symbol of Virtue.
Freemasonry is revealed to the candidate by the rendition of ritual, imparted to his mind by story, and impressed upon the memory by symbols. By drama, story and symbols, the eye, the ear and the recollection continually enrich the mind and quicken the conscience of the thinking members of the Craft.
16. Blue Lodge
What is the significance of the term “Blue Lodge”?
Although the organization which confers the degrees of Entered Apprentice, Fellowcraft, and Master Mason commonly is called the “Blue Lodge,” its correct name is “Symbolic Lodge.”
How, when or why the term “Blue Lodge” originated is not known, but there have been many attempted explanations for this substituted name. One is stated by a prominent author as follows:
“The three degrees of Symbolic Masonry are clothed in or ornamented with blue, whence they are commonly known as Blue Lodge Masonry. Blue is the color of truth or fidelity; and it is a remarkable fact that the Brethren have
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ever remained true to the blue degrees. Under the reign of
William III of England blue was adopted as the favorite color of the Craft.” This durable and beautiful color was adopted as the peculiar characteristic of an Institution which has stood the test of ages, and which is as much distinguished by the durability of its materials or principles, as by the beauty of its superstructure. It is an emblem of universal friendship and benevolence; and instructs us that, in the mind of a Mason, those virtues should be as expansive as the blue arch of heaven.
17. Approaching the Entered Apprentice Degree
How may I receive the most benefit from the E.A. Degree?
By approaching your first step in Masonry — the E.A. degree — with a humble and serene attitude; with mind and heart attuned to those things which elevate man to the position of dignity and responsibility which his Creator intended him to occupy. Before you enter the Lodge room dismiss from your mind all worldly matters that might detract from the seriousness and solemnity of that which you will hear and see. Be keenly alert to all that is said and done, for in this manner only can you receive and assimilate the time-honored teachings of Freemasonry.
The methods used for your instruction will be new to you, for the great lessons of our Craft are taught by allegory and by symbolism. But these methods are as effective as they
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are ancient, as you will discover if your mind and heart are receptive as the degree progresses. Remember, too, that every man that is now a Mason has had exactly the same teachings.
18. Masonic “Goat”
Is there any “rough stuff” or “horse play” in any of the
Symbolic Degrees?
None whatsoever, at any place or any time in our ceremonies. The Ritual of Freemasonry is serious in all its aspects — from first to last. There is no place for foolishness or “horse play” of any kind.
Anything contrary to the above which is told to candidate, jokingly or otherwise, is false — and it desecrates the honorable purposes of our ancient Craft. The candidate need have no apprehension whatever as to the manner of his reception or his treatment in each of the degrees.
Remember, the Holy Bible is open on the Altar at each
Degree. In an atmosphere such as this there is no room for “horseplay.”
19. Advanced Degrees
What about those “high” Masonic degrees? A man I know has gone as “high” as a Mason can go. What about it?
This question concerns a major false impression which
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prevails today, not only among non-Masons but also among too many members of the Craft. It is highly desirable that every Mason should understand the matter clearly, and particularly at the beginning of his Masonic career.
When you are finally made a Master Mason, you will be as “high” in Masonic stature as any Mason can go. There is no one in all Masonry — no matter how many degrees he may have had, or how many honors may have come to him — who is higher than a Master Mason. This soon will be obvious to you as you learn that all Master Masons meet under all circumstances, upon a common level.
After receiving the Master Mason degree it is possible to learn more about Masonry in one of two ways, or both:
(1) by diligent study, or (2) by taking other degrees which will advance your knowledge. These degrees properly may be called advanced degrees, but in no sense are they
“higher.”
The transition here is much the same as advancing from grade school to high school and thence to college — learning more about Masonry each step of the way. But in this process you gain no “higher” stature as a Mason — for the Master Mason degree is the summit of our ancient and honorable Craft.
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20. Time Between Degrees
How rapidly may I take my degrees?
In ancient times an apprentice was required to serve seven years before he could become a Fellow of the Craft. At the end of that period the apprentice might make his
“Master’s Piece” and submit it to the Masters and Wardens of his Craft for their acceptance or refusal. Today, many Jurisdictions will not advance a candidate until a certain minimum time has elapsed. In Oregon, you will be expected to memorize a lecture and repeat it in open
Lodge. In this requirement all candidates are on an equal basis. Masonic Lodges are not “degree mills.” Your Lodge is conferring a great honor upon you. It expects you, in turn, to earn that honor.
100. Mentor
Who is responsible for the proper instruction of a candidate?
The Worshipful Master of the Lodge bears the full responsibility; but under the Mentor Plan used by your Lodge he designates a qualified Brother to act as the candidate’s special adviser and instructor (called a Mentor) until he has completely mastered the fundamentals of the three degrees. The Worshipful Master may also designate a
“coach” for the “memory work.”
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101. Heart
Why must an applicant for Masonry first be prepared in his heart?
The heart is the seat of the affections, passions and desires. All the actions of a man’s life issue and proceed from the heart. As a man’s heart is, so will be his life. If his heart is clean and pure, his life can not be wicked and vicious. Fundamentally, Masonry’s first concern is with the strengthening of character in the individual — the building of a Spiritual Temple — and unless the heart is receptive the mind will not properly respond to this basic objective.
102. Preliminary Declarations
What preliminary declarations are required from a candidate before he can be initiated?
(1) Do you seriously declare upon your honor, that, unbiased by friends and uninfluenced by mercenary motives, you freely and voluntarily offer yourself as a candidate for the mysteries of Freemasonry?
(2) Do you seriously declare upon your honor, that you are prompted to solicit the privileges of Masonry by a favorable opinion conceived of the institution, a desire for knowledge, and a sincere wish to be of service to your fellow creatures?
(3) Do you seriously declare upon your honor, that you
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will cheerfully conform to all the ancient, established usages and customs of the Fraternity?
(4) Do you believe in the existence of one everliving, true God, and in the resurrection to a future life?
103. Preparations
Why is the candidate duly and truly prepared?
The wearing of special garments furnished by the Lodge is symbolic. It emphasizes the concern of Freemasonry with man’s internal worth, rather than with his external adornments of position, wealth or environment. By wearing these garments the candidate also signifies the sincerity of his intentions.
The hoodwink demonstrates that the sightless individual needs a guide, and it symbolizes our dependence upon moral teachings for guidance in our daily conduct. “We walk by faith and not by sight.” The hoodwink also signifies that the candidate has laid aside the distractions of the outer world and is prepared to concentrate upon the lessons he will receive in the Lodge room.
The cable-tow symbolizes the length or extent of the candidate’s responsibility as measured by “the scope of his reasonable ability” to live up to his obligations.
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104. Saints John
Why am I from the Lodge of the Holy Saints John of
Jerusalem?
According to a traditional Masonic legend the first or
Mother Lodge of the Fraternity was located at Jerusalem and anciently was dedicated to King Solomon. Later,
Lodges were dedicated to St. John the Baptist, then to St.
John the Evangelist — and finally to both. The legend further declares that all Lodges are descendants of the original Lodge at Jerusalem; so, in keeping with this tradition, we say that every Mason hails from such a Lodge.
105. Circumambulation
What is the significance of the candidate’s journey around the Lodge room?
This journey has a twofold purpose: (1) to enable all present to view the candidate and ascertain that he is “duly and truly prepared;” and (2) it is patterned after one of the most ancient of all religious rites, an important part of which was the circumambulation around the altar, moving in the same direction of the sun. In his search for Light the candidate starts from darkness, the North, travels to the East
(the source of Light) and then by way of the South to the
West — and back into darkness. He again comes out of the North and passes through the same course again and again in his progress, moving in the same direction as the
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sun, i.e., according to the natural laws and Truth as gathered by human wisdom through the ages.
106. Form of a Lodge
What is the proper form and situation of a Masonic Lodge room?
Our Standard Manual states that “the form of a Lodge is oblong.” If it is physically possible, and convenient, the
East should be at the east end of the room, the West at the west end, etc. However, this is not an official requirement of the Grand Lodge and many Lodges are not so situated because local or structural conditions will not permit.
The Manual further states that the Lodge “extends from east to west and between north and south,” seeming to infer that the East should be at the east end of the building. Here it must be emphasized that the Masonic “East” is purely symbolic, for it represents the source of Light
— hence the Worshipful Master’s station is located there.
Obviously it could be located at any point of the compass and still be the source of Light, as long as the Worshipful
Master is seated there. This symbolism is clearly stated in the ceremony of opening and closing a Lodge.
The Manual continues: “and it is said to be thus extensive to denote the universality of Masonry and to teach us that a Mason’s charity should be equally extensive, for in
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every country and in every clime are Masons to be found.”
107. Worshipful Master
Why is the Master called Worshipful?
“Worshipful” is the old English word signifying “honorable, or respected.” Masonically it is a title of respect for the office of the presiding officer and for the Master, who the Brethren believe possessed of sufficient knowledge, wisdom and integrity to preside over them in a proper manner. We use the word in its ancient sense, not in its modern sense of denoting awe and humility before a
Supreme Being.
108. The Master’s Hat
Why does only the Master wear a hat?
There are two reasons, both symbolic:
(1) Keeping the head covered while all others are uncovered has long been symbolic of superior rank or office.
By the same token, uncovering the head in the presence of superior rank has long been established as a mark of respect.
(2) Traditionally, the Master of a Masonic Lodge wears a hat while presiding over his Lodge because King Solomon wore a crown as a mark of royal dignity.
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109. Special Courtesies
What special courtesies are due the Worshipful Master from the Brethren?
There are a number of such courtesies which will be apparent as the candidate becomes familiar with Lodge practices.
One, of traditional importance, should be mentioned here:
Never pass between the Master and altar while Lodge is in session, except when it is necessary during degree work.
The Master has charge of everything which is essential to a just and regularly constituted Lodge, and particularly the Three Great Lights. His view of these Lights should never be obstructed. Symbolically this signifies that, in his conduct of Lodge affairs. The Master should never lose sight of basic principles.
110. Altar
What is the symbolism of the Masonic Altar?
The altar is one of the most ancient symbols of mankind.
It has had great significance for all ages since the dawn of history, and the candidate might profitably devote hours of study of this one subject.
In Masonry the altar, among other things, is a symbol of
Faith. On it rest the Three Great Lights, and to it comes the candidate in search of light and to offer himself, symbolically, to the service of his fellow man and the Grand
Architect of the Universe. Here he takes his obligations,
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traditionally considered more solemn and binding when taken at an altar than under any circumstance. In every activity of the Lodge the altar is the focal point for all
Brethren, that the precepts for which it stands and the
Lights that rest thereon may guide their every thought and action.
111. Bible — the Great Lights
What is the significance of the Holy Bible in Freemasonry?
The Volume of the Sacred Law is an indispensable part of the furniture of a Lodge. In our Grand Jurisdiction it usually is represented by the Holy Bible, but any candidate not a Christian may have substituted for it any other volume which he considers sacred: e.g. the Jewish Bible, the Koran, the Vedas, or the Laws of Confucius. In some foreign Lodges more than one Sacred Book is open on the altar at the same time, and the candidate may elect the one on which he wishes to be obligated.
The Holy Bible, or the Volume of the Sacred Law, is open during all official meetings of a Lodge to indicate that its teachings are “the rule and guide of Faith,” by the Light of which we must ever guide our conduct.
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112. Obligation
What is the real purpose of the obligation?
The obligation, and the manner in which it is taken, is visible and audible evidence of the candidate’s sincerity of purpose. Without it nothing he might say or do could be considered binding. By taking it he gives irrevocable evidence of his intentions.
Thus the Fraternity not only binds him to certain responsibilities, but also protects itself against a revelation of the secrets of Freemasonry, which have to do chiefly with its methods of recognition and of symbolic instruction.
It should be here emphasized that the great truths taught by Freemasonry are not secret — only the manner of teaching them.
113. Penalties
What actual penalties will I incur if I violate my obligations?
Violation of his obligations may subject a Mason to the detestation of his Brethren, or to losing his rights of membership, but never to physical punishment of any kind. The ancient penalties are retained in the obligations to emphasize how seriously the Fraternity regards the responsibilities assumed by a Mason. But there is no intention of inflicting them, under any circumstance.
Therefore the violation of a Masonic obligation is a most
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serious offense, which may deserve severe punishment, but for which the Brother is penalized only by reprimand, suspension or expulsion.
114. Due Guard
What is the purpose of the Due Guard?
It is primarily a reminder of your obligations and its use is a silent pledge to continue to perform them faithfully.
The Due Guard also is a sign of salutation, to be used upon entering or leaving a Lodge. It is indicative of the degree in which a Lodge is working, and is your pledge to conform to the usages thereof.
115. Apron
Why is the Lambskin Apron more ancient than the Golden
Fleece or Roman Eagle and more honorable than the
Star and Garter?
The “Order of the Golden Fleece” is a celebrated Order of Knighthood in Austria and Spain, founded by Philip the Good, Duke of Burgundy and of the Netherlands, at
Bruges, in January 1429. This Order was instituted for the protection and propagation of the Church and has been considered on the Continent of Europe as the highest and most important of all civil Orders.
The “Roman Eagle” was highly famous amongst the
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Romans. The Romans took the idea from the Persians and first introduced it about 104 B.C. as an emblem of honor to be carried before their chief ruler. The great
Roman Eagle was the highest emblem of dignity, honor and power in that mighty nation.
The “Order of the Garter” is the highest Order of Knighthood in Great Britain. It was first called “The Order of St.
George.” Its present full title is “The Most Noble Order of the Garter.” The “Star” and the “Garter” are not two separate Orders, but the two together form the principal parts of the insignia of one Order. The high estimation in which the “Order of the Garter” is held here and abroad, partly accounts for its being mentioned so prominently in the words to the young Mason.
The apron was used as a symbol in many of the Ancient
Mysteries. In Masonic ritual it is compared with some of the most honorable decorations of ancient and modern
Europe, with the assurance that it, too, is an ennobling decoration. To Freemasons the apron also is a symbol of the dignity of work, and of the care that should be exercised to do our work in a manner that reflects credit upon our character.
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116. Wearing of the Apron
How and when do Masons wear the White Apron?
The manner of wearing the apron differs in the various
Grand Jurisdictions. In some the apron is not square or oblong but semicircular in design. The methods of wearing the apron in Oregon are explained in the ritual.
Aprons should be worn in public only for Masonic funerals or during other strictly Masonic ceremonies which are under the direct supervision of a Lodge, such as the public installation of officers or the laying of a cornerstone. A lodge may, with permission of the Grand
Master, participate in parades or other public functions of general interest.
117. Metallic Substance
What has the “metallic substance” to do with Masonic
Charity?
This ceremony is often called the Rite of Destitution. It not only charges us to give physical relief, but also to give thought and time to the aid of others, visiting the sick, sympathizing with the unfortunate; and particularly to exercise tolerance toward those whose opinions or beliefs may differ from ours.
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118. Northeast Corner
What special significance has the Northeast corner of the Lodge?
The first stone of a building is placed at the Northeast corner because that is the beginning, the line where darkness
(North) ends and light (East) begins. This custom is as old as mankind. The Entered Apprentice has but laid the foundation whereon to build his future moral edifice, that of life and character, and his position thus aptly symbolizes the end of the preparatory period and the beginning of the constructive period of human life.
119. Charge
What is a Masonic “Charge”?
At an appropriate place in the ceremonies of each degree the candidate receives a concise summary of his new duties and responsibilities; and he is “charged” or exhorted to perform them in a creditable manner.
120. Ancient Charges
What are the Ancient Charges?
The Charges of a Freemason, acknowledged as containing the fundamental principles of ancient written and unwritten
Masonic law, were extracted from the Ancient Record of
Lodges beyond the sea, and of those in England, Scotland and Ireland, for the use of the Lodges in London.
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The General Heads, Viz:
Of God and Religion.
Of the Civil Magistrate, supreme and subordinate.
Of Lodges.
Of Masters, Wardens, Fellows and Apprentices.
Of the management of the Craft in working.
Of behavior, Viz:
In the Lodge while constituted.
After the Lodge is over and the Brethren not gone.
When Brethren meet strangers, but not in a Lodge.
In presence of strangers not Masons.
At home and in the neighborhood.
Toward a strange Brother.
For an explanation of the General Heads of the Ancient
Charges see the Standard Manual.
121. Emblems
With what particular Masonic emblems should I be familiar as an Entered Apprentice?
An emblem is the visible representation of an idea, often carrying allegorical significance and suggesting some truth or fact. Thus the Cross is the emblem of Christianity — speaking to us in a broad language that is at once more vivid and understandable than mere words.
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All Masonic emblems are important; and each should be completely understood by the candidate. To convey their meaning clearly the Mentor should review with his candidate the symbolic explanation for each degree which are found in the Standard Manual and in the Pocket
Encyclopedia of Masonic Symbols.
122. Lecture of the Entered Apprentice Degree
(a) What is the purpose of the Lecture of the Entered
Apprentice Degree?
To explain to the candidate the significance of the various ceremonies and the order in which he has received them.
(b) What is the purpose of the second section of the lecture?
This section elaborates on certain phases of the degree work, in order that the candidate may clearly understand the purpose behind some of the important ceremonies through which he has passed. It not only instructs, but also interprets much of the degree’s basic symbolism.
(c) What is the purpose of the third section?
It contains the basic teachings of the degree, and, to impress them indelibly on the mind, it presents important
Entered Apprentice symbols and discusses their moral application. The tenets of Freemasonry — Brotherly
Love, Relief and Truth, and the four cardinal virtues,
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Temperance, Fortitude, Prudence and Justice are given particular emphasis.
(d) Why must I memorize the Candidate’s lecture?
First, in order that you may become completely familiar with Freemasonry’s basic teachings. Second, so you can prove your proficiency as a Mason and thus pass the required examination should you ever desire to visit any
Lodge where you are unknown to the Brethren. Your prompt and accurate response to the questions asked, if it is necessary for you to submit to a visitor’s examination, will reflect credit upon you and your Lodge.
123. Origin of the Ritual
How did the Ritual originate?
Originally it was not composed as a “ritual” or series of ceremonies, but was called the “work” and was the perpetration of the usages, activities and practices of the day by day work and customs of the Operative Masons.
When the Craft began to admit non-operative or “speculative” members the “work” gradually became more ritualistic and symbolic. In 1717 modern Freemasonry was born when the first Grand Lodge was formed in London.
At the time there seems to have been but a single degree and a Master’s part. Within a few years there emerged
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three degrees. Eventually the United Grand Lodge of
England made the following important declaration concerning Symbolic (“Blue Lodge”) Masonry: “It is declared and pronounced that Ancient Craft Masonry consists of three degrees, and no more, viz., those of
Entered Apprentice, the Fellowcraft, and the Master
Mason including the Holy Royal Arch.” The Royal Arch has since been eliminated and is now worked in Chapters of Royal Arch Masons.
124. Wording of the Ritual
Why does the Ritual contain so many odd and unfamiliar words and phrases?
Since much of the Ritual was written during the 18th
Century, it naturally partook of the language and idioms of that period, plus words and phrases of the earlier day.
The earliest rituals were designed by men who recognized the value of such words in “clinching” the attention of the candidate as well as their extraordinary power of expressing an idea either symbolically or literally. Changes have been made in the Ritual from time to time, but these peculiar words and phrases have become such an integral part of Freemasonry that (it is hoped) they will never be altered or abandoned. Many of these words are clearly defined in the Standard Manual in the section devoted to
“A Guide to Pronunciation.”
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125. Number of Degrees
How many degrees had ancient Freemasonry?
The main body of Operative Masonry was composed of Fellows of the Craft. Apprentices were a subordinate and probationary class of workers, and Masters were the
“superintendents” of the work. Early in the 18th Century, as Speculative Masonry gained ascendancy, Apprentices became the body of the Fraternity and Fellowcrafts and
Masters were entrusted with the offices. During this period the latter degrees could be received only at a meeting of the Grand Lodge. Later, when subordinate Lodges were permitted to confer the second and third degrees, Master
Masons became the main body of the Craft, and they so remain to this day.
126. Gavel
When should I arise or be seated while the Lodge is in session?
The gavel is the symbol of authority by which the Worshipful Master governs his Lodge. One rap of the gavel calls the Brethren to order; two raps calls the officers of the Lodge to their feet; three raps will cause all Brethren to arise to the position of Masonic Attention; one rap will seat the Lodge or any Brother thereof.
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127. Tyler
(a) What is the meaning of the word “tyle”?
The word “tyle” is here presented in its archaic form merely because it thus represents another connective link with the earlier days of Freemasonry. The Modern spelling is “tile.”
The Lodge is said to be “tyled” when the necessary precautions have been taken to prevent the approach of
“cowans and eavesdroppers,” intruders or persons not properly qualified to enter a Masonic Lodge.
(b) What are the qualifications of the Tyler?
He must be a Master Mason, but not necessarily a member of the Lodge which he tyles. Where several Lodges meet in the same hall, one Brother may be employed to tyle for them all. This is not a customary practice in Oregon, however. It is highly desirable that a Tyler have a wide acquaintance among the Lodge’s membership.
(c) What are the duties of the Tyler?
The chief duty of the Tyler is to guard the West Gate, that none may enter the Lodge who is not properly qualified. He also informs the Junior Deacon when a qualified
Brother wishes to enter while the Lodge is in session and should, at the same time, advise the Brother concerning the degree in which the Lodge is working. He also
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ascertains that all who so enter the Lodge are properly clothed. Some Lodges require the Tyler to see that the
Lodge room is in proper order prior to each meeting.
128. So Mote It Be
Why do Masons respond at the conclusion of prayer by saying “So Mote It Be,” and what does the expression mean?
The word “Mote” is an archaic word meaning may or might. When Masons respond to the prayer of the Chaplain with the phrase “So Mote It Be” they are simply saying
“so may it be” to show their concurrence in the prayer just delivered.
129. Rights of an Entered Apprentice
What are my Masonic rights as an Entered Apprentice?
An Entered Apprentice has limited privileges. He is not required to pay dues, cannot vote or hold office, and can attend only the E.A. degree in his own Lodge. He has no right to organized Masonic charity from the Lodge; although, of course, he may receive individual Masonic charity. He has the right of instruction by competent Brothers, and the right to ask for the opportunity of demonstrating his proficiency and of requesting his Fellowcraft degree. He may not receive his other degrees elsewhere without the consent of his Lodge.
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130. Responsibilities of an Entered Apprentice
What are the particular responsibilities of an Entered
Apprentice?
Keeping inviolate the secrets entrusted to his care; compliance with every part of his obligation; the observation of proper conduct and decorum, both within and without the Lodge, and a display of diligence in seeking Masonic knowledge constitute the chief responsibilities of an Entered Apprentice.
131. Opening of the Bible
Does the Bible have to be opened to any particular passage for the Entered Apprentice degree?
The Book of the Law is not opened at random. In each degree there is an appropriate passage, whose allusion to the design of the Degree, or to some part of its ritual, makes it appropriate that the Book should be opened at those passages.
Masonic usage has not always been constant, nor is it now universal in relation to what particular passage shall be unfolded in each degree. The custom in this Jurisdiction, for the Entered Apprentice degree, the Bible is opened at Psalm CXXXIII (133), an eloquent description of the beauty of brotherly love, and hence most appropriate as the illustration of a society whose existence is dependent on that noble principle.
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200. Operative and Speculative
What do we mean by Operative and Speculative Masonry?
Operative Masonry represents that period in Masonic history, prior to the 18th Century, when members of the Craft were operative stone masons and architects, actually engaged in the building of private and public buildings.
Speculative Masonry dates from the operative era to modern times — particularly since 1717, when the first
Grand Lodge was organized. The actual working tools of the builder or operative Mason, no longer used by Freemasons to erect structures of stone, but as symbolic tools in the erection of their spiritual temples, thus, through these symbolic “working tools” Freemasonry has become a system of ethics inculcating the principles of right conduct — a way of life.
201. Operative to Speculative
When and why?
The change occurred gradually over a period extending from the latter half of the 17th Century to the early part of the 18th Century. Gentlemen of that day who had no desire or intent to become stone masons or builders,
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sought membership in the Operative Lodges for the many cultural and spiritual advantages they offered.
As the Gothic style of architecture began to decline, the demand for operative Masons gradually diminished until, finally, the very existence of the operative Craft was seriously threatened. However, the Craft literally was
“saved” by the “Accepted” members, who in 1717 held a joint meeting and organized as a Grand Lodge — the premier Grand Lodge of the world.
202. Fellowcraft Symbolism
Of what is this Degree Symbolic?
As the Entered Apprentice degree, with its moral instruction, is symbolic of youth and the preparatory period of life, the Fellowcraft degree is symbolic of manhood with its increased duties and obligations.
203. The Pillars Boaz and Jachin
Are these pillars purely symbolic or do they have some historical basis?
Historically, some authorities believe that the Pillars of
Hercules, natural rock monoliths which at Gibraltar and
Ceuta stand guard over the Strait of Gibraltar, anciently supposed to be the end of the Western World, suggested guardian pillars “in the porch” of any great temple.
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The globes, or pommels, are a modernism; except a few learned men, our ancient forebears did not conceive of the world as a sphere. The “world celestial and the world terrestrial” on the brazen pillars were added by modern ritual makers. Contemporaries of Solomon believed the heavens to be a sphere revolving around the earth. To them the earth stood still, a hollow sphere with its inner surface dotted with stars revolving about the earth.
204. Winding Stairway Lecture
The Winding Stairway lecture with its elementary fundamentals, presents a logical approach to Truth and permits the candidate to view in true perspective the works of the
Grand Architect.
205. Approach to the Middle Chamber
The journey to the Middle Chamber is based upon a legend connected with the building of King Solomon’s Temple.
Like most Masonic teachings, it is symbolic; and you should profit by its lessons and apply them to the building and beautifying of your own Spiritual Temple.
206. Wages of a Fellowcraft
What are the Wages of a Fellowcraft Mason?
In the Old Testament, corn, wine and oil constituted physical wealth. In Freemasonry, corn represents plenty, referring to opportunity, friends and work; oil represents
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joy, happiness and gladness; wine represents health, spirituality and peace. Together, corn, wine and oil represent the rewards of a good life.
207. Solomon’s Temple
For more about Solomon’s Temple, refer to the Holy
Bible and read “The First Book of the Kings” (I Kings), beginning with Chapter 5. Also read “The First Book of the Chronicles” (I Chronicles), beginning with Chapter 2.
208. Rights of a Fellowcraft
A Fellowcraft has no more rights than an Entered Apprentice, except the privilege of attending his Lodge when open on the Fellowcraft or Entered Apprentice Degree.
209. Responsibilities of a Fellowcraft
A Fellowcraft’s duties extend beyond a literal interpretation of the obligation he has taken. He now is committed to “the acquisition of knowledge” and the fruitful application thereof.
210. Fellowcraft to Master Mason
The Master Mason degree exemplifies, by now familiar methods of allegory and symbolism, Freemasonry’s answer to one of the most profound of all mortal queries into the divine nature of the universe. It is the magnificent climax of all that has preceded.
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300. First Section — Master Mason Degree
What are the essential differences in the first section of the Master Mason degree and the corresponding sections of the two preceding degrees?
As a progressive science Masonry advances the candidate according to a regular pattern which should be apparent to him as the degrees unfold.
The outstanding difference lies in the character of the numerous and weighty obligations which are assumed by the Master Mason. With all possible emphasis it should be here stressed that each and every one of the points of his obligation is an important and complete entity — and each is to be most rigidly observed and practiced.
301. Sublime Degree
Why is the Master Mason degree called the “Sublime”
Degree?
As used here, Sublime means elevated, noble, exalted, awakening and uplifting emotion. Historically it was first noted in a certificate by the Grand Lodge of Ireland in 1754.
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302. Clandestine
What is a clandestine Mason and a clandestine Lodge?
A clandestine Lodge is an irregular and unauthorized
Lodge not subordinate to any Grand Lodge recognized by the Grand Lodge of Oregon. A clandestine Mason is a member of a clandestine lodge.
303. Dotage
What is the meaning of the word “dotage” as used in
Freemasonry?
Dotage may be defined as impotence of body as well as of mind from excessive old age. It is a condition marked by childish desires with consequent loss of judgment and memory. No precise age can be fixed to which these deficiencies belong. They appear earlier in some individuals than in others. The Lodge must determine for itself whether a petitioner falls in this category. But however old a petitioner may be, if in possession of healthy mental facilities, his age alone does not disqualify him. It is not the number of his years, but their effect on his mind that should be the subject of investigation.
304. Libertine
What is libertine?
The word libertine is used to denote an immoral or dissolute person.
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305. Women
Why does Masonry deny admission of women?
One of the ancient charges of Freemasonry is that a candidate for initiation must be a man.
306. Signs, Words and Tokens
What importance is attached to the signs, words and tokens of Masonry?
First, of course, they are an essential part of our modes of recognition, whereby a Mason may prove himself to be a member of the Craft, or may recognize another as such.
Although of themselves they are not sufficient proof of membership of the Fraternity, they constitute very important links in the chain of evidence. Thus they become an essential part of a Brother’s examination for admittance as a visitor to a Lodge, in the absence of proper avouchment. You are reminded, too, that each sign, word and token has a symbolic meaning, which should enrich the mind and improve your conduct as a Mason.
Precision in the execution of all movements connected with signs and grips is a splendid attribute for any Mason to cultivate. It not only gives evidence that he understands the meaning of what he is doing, but also indicates his respect for the dignity of his membership.
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307. Secrets of a Master Mason
What are the real secrets of Masonry?
The legend of the third degree, the means of recognition, the method of conferring degrees, the obligations of those degrees, and the ballot of every Brother are, and must continue to be, inviolably secret.
308. Second Section of the Master Mason Degree
Why was it necessary for me to take the second section of this degree alone?
Every aspect of this second section of the Sublime Degree is so obviously personal that it would be unthinkable to permit more than one candidate to participate. To permit another Brother to intrude in this sublime experience would be completely disastrous to the purpose of the degree, its lessons and symbolism.
309. Wages of a Mason
What are the real wages of a Mason?
Friendship, respect, opportunity, happy labor, and association are some of the wages of a Master Mason who earns them.
310. Solomon’s Temple
What is the symbolic meaning of King Solomon’s Temple?
King Solomon’s Temple was erected to provide a suitable dwelling for the Most High God — “perfection” was the
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goal — just as perfection of body, mind and character should be the goal of every Master Mason, whereby he may become a Temple suitable as a dwelling place for the Most High God.
311. Location of the Temple
Where was King Solomon’s Temple erected?
The Temple was located on Mt. Moriah, near the place where Abraham was about to offer up his son Isaac, and where David met and appeased the Destroying Angel.
See Samuel 24:18-25 and Chronicles 21:18-27.
312. When was the Temple built?
How long did it take to build the Temple?
Seven and one half years were spent in its erection. The
Temple was begun in about 1008 B.C., 480 years after the children of Israel came out of Egypt. It was completed in about 1001 B.C.
313. Duration of the Temple
How long did the Temple stand before being destroyed?
The Temple was destroyed in 586 B.C. by Nebuchadnezzar, King of the Chaldees.
Read I Kings, beginning with Chapter 5 and also II
Chronicles, beginning with Chapter 2.
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314. Solomon, King of Israel
Who was Solomon?
He was the son of David and Bathsheba, and became
King of Israel about 1012 B.C. The name Solomon means
“peaceful.”
315. Hiram, King of Tyre
Who was Hiram of Tyre?
Hiram, King of Tyre, was a staunch friend of King David.
He was also a friend and ally of David’s son, Solomon, and actually assisted him by supplying certain materials for the construction of the Temple.
316. Trestle Board
What is the symbolism of the Masonic Trestle Board?
The Masonic Trestle Board is a symbol of the moral law. As one of the “movable jewels” of a Lodge, it is the
“board” on which the Master draws his designs.
The Trestle Board used by a Speculative Mason is the
Volume of the Sacred Law.
317. Funeral Dirge
Who wrote the Masonic Funeral Dirge?
David Vinton, one of the early “traveling Masonic lecturers,” was the author. He was born January 6, 1774, at
Medford, Massachusetts, and died at Shakertown, Ken-
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tucky, in July 1833. The dirge, set to music of Pleyel’s
Hymn, was first published in the “Masonick Minstrel” at
Dedham, Massachusetts, in 1816.
318. Acacia
What Masonic meaning applies to the Sprig of Acacia?
It symbolizes our Masonic belief in the immortality of the soul. The Acacia in all probability became a Masonic emblem because of a Jewish custom of planting a branch of Acacia Vera (gum arabic plant) on the grave of a departed relative.
319. Raising
Why is it said that a candidate is “raised” to the Sublime
Degree of Master Mason?
This expression refers, materially, to a portion of the ceremony of the third degree; but, symbolically, it represents a resurrection after death and a Mason’s faith in immortality.
320. Hiram Abif and the Hiramic Legend
Who was Hiram Abif?
Why was he called “Abif”?
Did he actually live?
Hiram Abif was a widow’s son of the tribe of Naphtali, a man of Tyre; and there is no character in the annals of
Freemasonry whose life story is so dependent on tradition
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as this celebrated architect of King Solomon’s Temple.
The word Abif means “his father,” or “my father.” Hiram
Abif is therefore correctly translated “Hiram, my father,” the “my father” being a term of great respect.
321. Pythagoras
Who was Pythagoras and what did he do for Masonry?
Pythagoras was one of the most remarkable and able Greek philosophers. He established a system of schools, of a secret order, in Crotona. Some Masonic scholars believe that the esoteric (secret) Masonic doctrines are derived from his schools. Pythagoras was a profound student of the science of numbers. He is credited by Anderson in his Constitutions of 1738 with the discovery of the Forty-
Seventh Problem of Euclid.
322. Emblems of the Master Mason Degree
With what principal emblems of the Master Mason degree should I be familiar?
The Square and Compasses, an emblem which appears in all three degrees; the Trowel; the Pot of Incense; the
Three Steps; the Bee Hive; The Book of Constitutions guarded by the Tyler’s Sword; The Sword pointing to a
Naked Heart; the All-Seeing Eye; the Anchor and the Ark; the Forty-Seventh Problem of Euclid; the Hour Glass; and the Scythe.
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The explanation of these emblems may be found in the
Lecture of the Master Mason Degree.
323. Masonic Relief
What are my obligations to Masonic Relief?
A Master Mason is obligated to a Brother and to his widow and orphans to the extent of his ability. A Lodge which finds a sojourning Mason, his widow or orphans in destitute circumstances should afford them temporary relief, in the meantime notifying the Lodge to which they belong, and thereafter be governed by its instructions.
When a stranger representing himself as a Mason applies for relief to another Mason, the usual practice is to refer the needy Brother to the Worshipful Master of the Lodge.
Oftentimes this is the means of detecting impostors.
324. Visitation
If I want to visit another Lodge, how do I proceed?
To visit a Lodge, a Brother must be able to exhibit a current receipt for dues, and if not vouched for by a Brother who has actually sat in Lodge with him, he must pass a creditable examination before an examining committee on the essentials of the three degrees.
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325. Attendance
What is the duty of a Mason in respect to attendance at his Lodge?
Oregon Freemasonry has no minimum attendance requirements; offers no attendance prizes; prescribes no penalty for absence. But certainly a Master Mason is morally obligated to be loyal to his Lodge which permits him to enjoy the benefits of Freemasonry — and this includes at least attendance at the meetings of the Lodge.
326. F. & A.M. and A.F. & A.M.
Why are Masonic Lodges in some Jurisdictions designated as F. & A.M., while in others they are A.F. & A.M.?
Before the United Grand Lodge of England was formed in 1813, there were two rival Grand Lodges working in
England. One was known as the “Ancients” and the other as the “Moderns.” Both of these Grand Lodges issued charters to Lodges in the United States. Those chartered by the “Moderns” (which was the older Grand Lodge) used the title F. & A.M. while those chartered by the
“Ancients” used the title A.F. & A.M.
As for the principle and ritual of Grand Lodges in the
United States using either of these titles, there is practically no difference except such as the Grand Lodge legislates.
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There are in the United States 50 Grand Jurisdictions, of which 24 use A.F. & A.M., and 24 use F. & A.M. One
(South Carolina) used A.F.M., and one (District of Columbia) used F.A.A.M.
327. Cable Tow
In early days a cable tow was considered to be as long as an hour’s journey — roughly, three miles. At the
Baltimore Masonic Convention of 1843, it was declared that the length of a cable tow is “the scope of a Brother’s reasonable ability” and this is generally accepted today.
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We are indebted to Frank Knoll, Historian of Multnomah
Lodge No. 1, Oregon City, for the story of the coming of
Masonry to Oregon. W. Bro. Knoll published the history of that Lodge in 1948 in connection with the centennial of the first Lodge west of the Rocky Mountains. The following information is condensed from his work:
The first provisional government for the Territory of
Oregon was established by a meeting of the pioneers at Champoeg, July 1843, where George Abernethy was elected Provisional Governor in July 1845. The United
States established formal Territorial status and Joseph
Lane was appointed Territorial Governor in March 1849.
John Whiteaker assumed office as first State Governor in
March 1859.
During the throes of establishing formal government in
Oregon the early pioneers also turned their thoughts to the establishment of the finer things of life. The first issue of the first newspaper printed in Oregon ( Oregon Spectator ,
February 5, 1846) carried the following notice:
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MASONIC NOTICE
The members of the Masonic Fraternity, in Oregon Territory, are respectfully requested to meet at the City Hotel, in Oregon City, on the 21st inst., to adopt some measures to obtain a charter for a lodge.
JOSEPH HULL
P.G. STEWART
WM. P. DOUGHERTY
At the ensuing meeting, four additional members of the
Craft joined with these three in signing a petition to the
Grand Lodge of Missouri for a charter. With the sponsorship of Platte City Lodge No. 56, the Grand Lodge of Missouri issued a charter on October 18, 1846 for
Multnomah Lodge No. 84, Oregon City.
It was another year and a half before a suitable courier was found to carry the document west, but in the spring of 1848 it was entrusted to Pierre B. Cornwall. Cornwall carried it to
Fort Hall (near the present site of Pocatello) and then, after deciding to go to the California gold rush, turned it over to
Orrin and Joseph Kellogg for the balance of the journey.
Finally, on September 11, 1848, the charter reached Oregon City and the same day the first meeting of the Lodge was convened on the second floor of a log store building owned by Dougherty.
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The lodge furnishings were improvised from material at hand — a rough packing box for the altar, a barrel of flour for the Master, a barrel of whiskey for the Senior
Warden, and a barrel of salt pork for the Junior Warden
— representing the traditional Corn, Wine and Oil.
The first meeting lasted 16 hours. The Lodge was organized, officers elected and installed, two candidates received all three degrees, and a third candidate was initiated and passed. Christopher Taylor was the first Master
Mason raised west of the Rocky Mountains.
During this same period Masonry was being organized in
California, and in the spring of 1850 the first Grand Lodge west of the mountains was organized there. Willamette
Lodge No. 11 was chartered by California in November
1850 to meet in the new townsite of Portland; Lafayette
Lodge No. 15, Lafayette, was chartered May 9, 1851.
These three Oregon lodges joined forces to organize the
Grand Lodge of Oregon, and on September 15, 1851, became Multnomah No. 1 (in Oregon City), Willamette
No. 2 (in Portland) and Lafayette No. 3* (in Lafayette) of the new Grand Lodge.
*Lafayette No. 3 became Union No. 3 (in McMinnville)
Oregon was expanding rapidly and as the settlement grew, so did Masonry. One or more new lodges were
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chartered each year. Salem No. 4 received its dispensation on October 4, 1851 — the first issued by the infant
Grand Lodge. Following closely on the heels of the
Salem Brethren were the Masons of Olympia, Hillsboro,
Astoria, Steilacoom, Dallas, Jacksonville, Eugene City,
Portland (Harmony), Roseburg, Corvallis, The Dalles,
Winchester, Albany, Kirbyville, Salem (Ainsworth),
Bethel, Grand Mound, and Vancouver.
Not all of these lodges survived and some have moved and consolidated. Several withdrew to form the Grand
Lodge of Washington in the fall of 1858.
From a small beginning of seven Master Masons in
1846, Masonry in Oregon has grown to 117 lodges with
10,330 members in the last report* published by the
Grand Secretary.
* June 2009
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