STB-JU92
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 MasterMason." 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 Egyp-
tian 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
wlth 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 followingbexcerpt
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 Com-
mittee, 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 questions,
"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!
The book is priced at $2.00 each or
$1.50 each when purchased in mul-
tiples of 50.
Please order through:
The Masonic Service Association
8120 Fenton St.,
Silver Spring. MD 20910
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